"L  i E)  R.A  ry 

OF  THE 

U N IVER5ITY 
or  ILLINOIS 


f-  ' • 

•'ll. 


3 '3 ')<);(  3Hoy 

f?,.0  ‘J  <Vii  ? 3 i J ) !U  v;  V 0 iVi< 


■s.®?  y 

My  Sermon  Notes 

A SKIvKCXION 

FROM 

OUTLINES  OF,  DISCOURSES 


DELIVERED  AT 


®i)e  iffiletropoUtan  Caftetnacle 


C.  H.  SPURGEON 


From  Genesis  to  Proverbs.  I.  to  LXIV. 


NEW  YORK 

PUNK  & WAGNALLS 


18  AND  20  Astor  Placb 

189t 


2 22^ 

2 p 9rr>: ! 

y.i 

PEEFAOE. 


3t  js  not  it/ways  e^isy  to  select  themes  for  sermons.  Even 
those  who  are  able  to  give  all  their  time  to  reading  and  study 
are  sometimes  glad  of  a suggestion  by  which  they  are  directed 
to  a topic  ; how  much  more  is  this  the  case  when  a man  is  all 
the  week  engaged  in  commercial  pursuits,  and  then  has  to 
preach  twice  on  the  Lord’s-day  ! These  are  called  lay-brethren 
by  those  who  believe  in  a special  priesthood  ; I can  only  say 
that  whatever  they  are  called  they  are  among  the  right  honor- 
ables  of  the  pulpit.  Frequently  have  brethren  assured  me  of 
the  difficulty  they  have  found  in  choosing  a text  when  they 
could  only  get  a brief  interval  to  themselves,  and  that  at  a 
time  when  they  were  well-nigh  worn  out.  On  several  occa- 
sions the  question  has  been  put  to  me,  Could  you  not  help  us 
with  some  outlines  of  discourses  To  which  I have  replied 
that  there  were  many  works  of  that  kind  in  the  market.  The 
reply  has  been  that  they  would  like  something  plainer  and  less 
rhetorical.  I felt  encouraged  by  theiF  request  to  try  what 
could  be  done  in  the  direction  indicated. 

^ I have  prepared  these  frameworks,  not  to  encourage  indo- 
t lence,  but  to  help  bewildered  industry  ; and  I hope  that  I 
^have  not  written  so  much  as  to  enable  any  man  to  preach  with- 
l/’  out  thought,  nor  so  little  as  to  leave  a weary  mind  without 
^ help. 

So  far  as  I remember,  none  of  these  outlines  have  been  in 
^the  printer's  hands  before.  They  are  notes  of  sermons  which 
j^have  not  been  included  in  the  Metropolitan  Tabernacle  Pulpit. 
Certain  of  them  may  have  been  printed  in  provincial  news- 


IV 


PREFACE. 


papers,  or  in  magazines,  or  even  in  some  of  my  own  volumes  ; 
but  I do  not  think  so. 

My  actual  notes  were  a little  too  scanty  to  be  understood  by 
any  one  but  myself,  and  therefore  I have  filled  them  up.  The 
front  of  an  ordinary  envelope  has  frequently  sufficed  to  hold 
my  memoranda  ; but  now  that  I find  it  needful  to  write  in  a 
bolder  hand,  I use  the  half  of  a sheet  of  note  paper.  I some- 
times wish  that  I had  never  used  even  this  ; for  the  memory 
loves  to  be  trusted,  and  the  more  fully  it  is  relied  upon  the 
more  does  it  respond  to  our  confidence.  The  preachers  who 
can  entirely  dispense  with  notes  must  be  few  ; but,  if  their 
preaching  is  up  to  the  mark,  they  are  happy  men.  Some  go 
on  crutches,  and  read  almost  all  the  sermon  ; this,  as  a rule, 
must  be  a lame  business.  The  most  of  us  need  to  carry  a 
staff,  even  if  we  do  not  often  lean  upon  it.  The  perfectly  able 
man  requires  nothing  of  the  kind.  I am  not  one  of  these  first- 
class  brethren  ; “ with  ray  staff  have  I crossed  this  Jordan,” 
and  I hereby  lend  it  to  any  who  feel  that  they  can  pursue  their 
journey  by  its  aid. 

It  is  on  my  mind  to  prepare  four  of  these  half-crown  vol- 
umes, two  upon  the  Old  Testament  and  two  upon  the  New. 
I shall  see  how  far  the  first  two  are  accepted  by  my  brethren, 
and  shall  then,  as  health  and  time  may  permit  me,  proceed  to 
the  others.  Already  I have  sent  forth  three  volumes,  similar 
in  form  and  price  to  the  present  work,  for  the  help  of  students 
and  ministers — I allude  to  the  two  series  of  Lectures  to  my 
Students”  and  Commenting  and  Commentaries  and  these 
have  enjoyed  so  large  a circulation,  that  I am  encouraged  to  add 
to  my  little  library  of  preachers’  books.  May  they  all  prove 
to  be  of  real  service,  and  I shall  be  well  content. 

Added  to  my  Sermon-Notes  are  certain  pieces  of  my  own,  or 
extracts  from  the  works  of  others,  which  are  intended  to 
brighten  up  the  sermon.  An  anecdote  or  illustration  throws  a 
little  color  into  a discourse,  and  wips  attention  ; but  the  weary 
ones  for  whom  this  book  is  mainly  meant  do  not  know  where 
to  find  the  anecdote  or  simile,  and  are  as  much  in  need  of  help 


PREFACE. 


V 


in  this  direction  as  in  the  division  of  the  subject.  I had  not 
proceeded  far  before  I found  that  this  additional  work  involved 
great  toil,  and  it  was  a glad  relief  to  me  when  I met  with  an 
invaluable  assistant  in  Pastor  W.  H.  J.  Page,  of  Chelsea,  who 
lias  enriched  my  pages  from  the  stores  of  a Commonplace  Book, 
which  he  has  been  wise  enough  to  keep  up  from  year  to  year. 
I am  glad  to  acknowledge  his  aid,  most  lovingly  rendered  ; it 
has  not  made  me  give  less  of  my  own,  but  it  has  enabled  me 
to  fill  up  where  nothing  original  presented  itself  to  me. 

As  we  pour  a little  water  down  a pump  to  help  it  to  draw  up 
a stream  from  below,  so  may  My  Sermon-Notes’’  refresh 
many  a jaded  mind,  and  then  set  it  working  so  as  to  develop 
its  own  resources.  May  the  Holy  Spirit  use  these  outlines  for 
the  help  of  His  busy  servants.  To  Him  shall  be  all  the  praise, 
and  to  His  Church  the  profit.  What  are  we  without  Him  ? 
What  is  impossible  to  us  when  He  is  with  us  ? May  those 
brethren  who  use  this  small  selection  of  topics  enjoy  the  Lord’s 
presence  in  so  doing. 

Westwood, 

October,  1884. 


• I'"  .A 


- : " 

/ :■  ^ ■•'ti 

V 

: ;';j 


if 


CONTENTS 


PAGE 

I.  Gen.  xix.  15. — Hastening  Lot  • « • • 9 

II.  Gen.  xxxii.  28. — Power  with  God  ...  14 

III.  Gen.  xxxii.  29. — “ He  blessed  him  there  **  . 19 

IV.  Gen.  xxxiii.  9,  11. — “ I have  enough  . . 23 

V.  Gen.  xxxiii.  13. — Gently!  gently!  ...  26 

VI.  Gen.  xli.  56. — Joseph  opening  the  storehouses  31 

VII.  Gen.  xlix.  8. — Judah 36 

VIII.  Exod.  xii.  3,  4. — Too  little  for  the  Lamb  . . 41 

IX.  Exod.  xiv.  15. — Unseasonable  prayer  . . 45 

X.  Exod.  xxxii.  26. — Who  is  on  the  Lord’s  side  ? 50 

XI.  Lev.  iv.  29. — Laying  the  hand  on  the  sacrifice  55 

XII.  Num.  xi.  1. — Against  murmuring  ...  60 

XIII.  Dent,  xxxii.  36. — Man’s  extremity  God’s  oppor- 

tunity   ....  65 

XIV.  Josh.  xxiv.  19. — Moral  inability  ...  70 

XV.  Judges  ix.  9. — The  faithful  olive-tree  . . 75 

XVI.  Ruth  i.  16. — Ruth  deciding  for  God  ...  79 

XVir.  1 Sam.  xvii.  47. — The  battle  is  the  Lord’s  . 81 

XVIII.  1 Sam.  xviii.  3 and  xx.  17. — Love  plighting  troth  89 

XIX.  1 Sam.  XXX.  20.— David’s  spoil  ....  95 

XX.  2 Sam.  vii.  27.— Prayer  found  in  the  heart  100 

XXI.  1 Kings  ii.  28,  30. — Clinging  to  the  altar  . . 105 

XXII.  1 Kings  X.  1. — Consulting  with  Jesus.  . . 109 

XXIII.  1 Kings  X.  2. — Heart-communing  . . . .113 

XXIV.  1 Kings  xix.  4. — Elijah  fainting  . . .118 

XXV.  1 Kings  XX.  40. — A frivolous  excuse  . . 125 

XXVI.  2 Kings  ii.  14. — Where  is  the  God  of  Elijah?  130 

XXVII.  2 Kings  vi.  17.— Eyes  opened  ....  135 

XXVIII.  2 Kings  xvii.  25,  33,  34. — Half-breeds  . . 140 

XXIX.  1 Chron.  xiii.  8,  12  and  xv.  25. — The  lesson  of 

UzzA  . . 143 

XXX.  2 Chron.  ii.ll.— A King  sent  in  love  . . . 148 

XXXI.  2 Chron.  xii.  14. — Rehoboam  the  Unready  . 151 


vni 


COl^  TENTS. 


PAQB 

XXXII.  2 Cliron.  xx.  4. — HEi.p  asked  and  praise  ren- 


dered   156 

XXXIII.  2 Cliron.  xxviii.  23. — Ruins 159 


XXXIV.  Neh.  i.  11. — Those  who  desire  ....  164 

XXXV.  Nell.  viii.  10  and  xii.  48. — The  joy  of  the  Lord  168 

XXXVI.  Job  i.  6.— Satan  among  the  saints  . . .172 

XXXVII.  Job  iii.  28. — The  sorrowful  man’s  question  177 

XXXVIII.  Job  vii.  20. — The  sinner’s  surrender  to  his 

Preserver 181 

XXXIX.  Job  xiv.  4. — Out  OF  nothing  comes  nothing  . 185 

XL.  Job  xix.  25. — Job’s  sure  knowledge  . . .188 

XLI.  Job  xxiv.  18. — Rebelling  against  the  Light  194 

XLII.  Job  xxvii.  10. — The  hypocrite  discovered  . 198 

XLIII.  Job  xxxiv.  33. — Conceit  rebuked  . . , 202 

XLIV.  Job  xxxiv.  38. — Pride  catechized  . . . 207 

XLV.  Job  xxxviii.  25 — 27. — Rain  and  grace  ; a com- 
parison   210 

.-^XLVI.  Ps.  ix.  18.— Good  cheer  for  the  needy  . . 215 

XLVII.  Ps.  xix.  7. — Revelation  and  conversion  . . 219 

XLVIII.  Ps.  xxxvii.  39.— Salus  Jehov^  ....  225 

XL  IX.  Ps.  Ixxxiv.  3. — Sparrows  and  swallows  . . 230 

L.  Ps.  xci.  11. — Angelic  protection  in  appointed 

WAYS 235 

LI.  Ps.  cxv.  17, 18. — Living  praise  ....  240 

LIT.  Ps.  cxix.  50. — W'hat  is  your  comport?  . . 245 

LIII.  Ps.  cxxxviii.  1—3. — Open  praise  and  public 

CONFESSION 249 

LIV.  Ps.  cxliii.  9 —Flight  to  God 254 

LV.  Prov.  XV.  19.— The  thorn  hedge  . . . 259 

LVI.  Prov.  xvi.  2.—“  Things  are  not  what  they 

SEEM  ” 263 

LVII.  Prov.  xxi.  2.— Pondering  hearts  . . . 268 

LVIII.  Prov.  xxiii.  23. — To  heavenly  merchantmen  272 

LIX.  Prov.  xxiii.  26.— Wisdom’s  request  to  her  son  276 

LX.  Prov.  XXV.  2. — God’ s glory  in  hiding  sin  . . 280 

LXI.  Prov.  XXV.  25.— Good  news 284 

LXII.  Prov.  xxvii.  10. — The  best  friend  . . . 287 

LXIII.  Pi-ov.  xxvii.  18. — The  honored  servant  . . 201 

LXIV.  Prov.  xxix.  25. — Fear  of  man  destroyed  by 
TRUST  IN  God 


295 


MT  seemo:n'-notes. 


I. 

C®cn.  m 15. — “Ull)£n  tl)c  morning  arooe,  tijen  tl)£ 
angtb  Ijaotentit  Cot.” 

Were  these  personages  angels,  or  divine  appearances  ? It 
matters  not  : they  were  messengers  sent  from  God  to  save.  In 
any  case  they  teach  us  how  to  deal  with  men  if  we  are  to 
arouse  and  bless  them.  We  must  go  to  their  homes — “ They 
turned  in  unto  Lot^’  (verse  3)  ; they  stated  the  case — “ The 
Lord  will  destroy  this  city’'  (verse  14)  ; they  urged  and  per- 
suaded— “ Up,  get  you  out  of  this  place  and  they  resorted  to 
a loving  violence — “ The  men  laid  hold  upon  his  hand,”  etc. 
(verse  16).  Picture  the  two  angels  with  all  their  four  hands 
occupied  in  leading  out  Lot  and  his  wife  and  his  two  daughters. 

I.  The  righteous  need  to  be  hastened. 

1.  In  what?  In  matters  of  obedience  to  their  Lord.  Few 
can  say,  I made  haste  and  delayed  not  to  keep  thy 
commandments.” 

In  coming  out  from  the  world.  “ He  lingered.” 
His  wife  looked  back”  (verse  26).  The  urgency 
of  the  command  which  says — “ Come  ye  out  from 
among  them  ; be  ye  separate,”  shows  how  loath  we 
are  to  “ rise  up  and  come  away.” 
in  seeking  the  good  of  their  families.  “ Hast  thou 
here  any  besides  ?”  (verse  12). 


10 


MY  SERMON-i^OTES. 


In  general  quickness  of  movement  in  spiritual  things. 
‘‘Escape  for  thy  life”  (verse  lY).  “ Haste  thee” 
(verse  22). 

2.  Why  ? The  flesh  is  weak.  Lot  was  an  old  man,  too 

much  tinctured  with  worldliness,  and  he  was  away 
from  Abraham,  the  nobler  spirit,  who  had  helped  to 
keep  him  right. 

Perseverance  is  difficult.  “ I cannot  escape  to  the 
mountain.” 

Sodom  has  a sluggish  influence.  We  often  traverse 
the  “ Enchanted  ground,”  where  sleep  seizes  on 
the  traveller. 

When  our  worldly  occupation  is  incessant,  and  takes 
up  most  of  our  thoughts,  we  are  hindered  from  de- 
cision. 

Idle  leisure  is  still  worse.  Men  with  nothing  to  do  in 
the  world  seldom  do  anything  in  religion. 

3.  By  what  means  ? By  reminding  them  of  their  obliga- 

tions, their  opportunities,  and  the  days  already 
wasted. 

By  leading  them  to  consider  the  flight  of  time  and 
brevity  of  life. 

By  warning  them  of  the  sure  ruin  of  their  impenitent 
friends. 

By  setting  before  them  the  fact  that  delay  in  duty  is 
sin,  and  leads  to  other  sins. 

II.  Thb  sinners  need  to  be  hastened. 

1,  Sinners  are  very  slow,  and  apt  to  linger. 

They  have  settled  down  in  the  Sodom  of  sin.  Like  the 
sluggard,  they  desire  “ a little  more  folding  of  the 
arms  to  sleep.” 

They  are  bound  by  many  ties  to  the  City  of  Destruc- 
tion. 

They  do  not  believe  our  warning.  “ He  seemed  as  one 
that  mocked  unto  his  sons- in-law”  (verse  14). 


I.  HASTENIi5G  LOT. 


11 


They  trifle  with  our  message  when  they  dare  not  con- 
tradict it. 

Delay  is  Satan’s  grand  device  for  their  ruin. 

Procrastination  baffles  our  persuasions.  Delays  act  like 
bales  of  wool  dropped  over  the  wall  of  a besieged 
city  to  deaden  the  blows  of  a battering-ram.  Felix 
quieted  his  conscience  by  the  idea  of  ‘‘  a more  con- 
venient season.” 

2.  Our  business  is  to  hasten  them. 

We  must  be  in  earnest  ourselves,  as  these  angels  were. 

We  must  also  be  patient,  and  repeat  our  pleadings. 

We  must  be  resolute,  and  lay  hold  on  their  hands. 

3.  We  have  many  arguments  with  which  to  hasten  them. 

May  the  Holy  Spirit  make  them  see  : 

Their  imminent  danger  while  lingering. 

The  sin  of  loitering  when  God  commands  them  to  escape 
for  their  lives. 

The  fitness  of  the  present  above  any  possible  future. 

The  uncertainty  that  any  available  future  will  come. 

The  supreme  necessity  of  immediate  decision  with 
some  ; for  it  may  be  now  or  never”  with  them  : 
they  will  ‘‘  die  in  their  sins”  if  they  do  not  hear  the 
voice  of  God  to-day. 


Illustrative  Odds  and  Ends, 

A Christian  tradesman  bethought  him  that  he  had  never 
spoken  to  a certain  regular  customer  about  his  soul,  though  the 
man  had  called  at  his  shop  for  years.  He  determined  to  plead 
earnestly  with  him  the  next  time  he  came  in  his  way.  There 
was  no  next  time  : his  customer  died  suddenly,  so  that  he  saw 
him  no  more. 

When  a young  man  made  an  open  profession  of  the  gospel, 
his  father,  greatly  offended,  gave  him  this  advice  : ‘ ‘ J ames, 
you  should  first  get  yourself  established  in  a good  trade,  and 


12 


MY  SERMON-NOTES. 


then  think  of  the  matter  of  religion.’^  ‘‘  Father/^  said  the 
son,  “ Jesus  Christ  advises  me  differently  ; he  says,  ‘ Seek  ye 
first  the  kingdom  of  God.  ’ ’ ’ 

Earnestly  may  we  urge  men  to  seek  a present  salvation,  since 
even  the  voluptuary  pleads  against  delay  in  such  words  as 
these  : 

“ Oh,  gather  roses  while  they  blow, 

To-morrow’s  not  to-day  ; 

Let  not  one  moment  vainly  flow, 

Time  fleeth  fast  away.” 

Much  of  the  beauty  of  obedience  lies  in  its  being  rendered 
at  once,  and  without  question.  God’s  will  is  done  in  heaven 
immediately,  because  love  is  perfect  there.  That  child  is  dis- 
obedient who  is  slow  in  obeying. 

“Brother,”  said  a dying  man,  “why  have  you  not  been 
more  pressing  with  me  about  my  soul?”  “Dear  James,” 
replied  the  brother,  “ I have  spoken  to  you  several  times.” 
“ Yes,”  was  the  answer,  “ you  are  not  to  blame  ; but  you 
were  always  so  quiet  over  it  ; I wish  you  had  gone  on  your 
knees  to  me,  or  had  taken  me  by  the  neck  and  shaken  me,  for 
I have  been  careless,  and  have  nearly  slept  myself  into  hell.” 

The  poor  needle- woman  with  her  inch  of  candle  has  work  to 
finish.  See  how  her  fingers  fly,  for  she  fears  lest  she  should  be 
left  in  darkness,  and  her  work  undone. 

Some  Christians  are  slow  to  obey  a command  because  it  has 
not  been  laid  home  to  their  hearts  with  'power.  Fancy  a child 
saying  this  to  a father,  or  a soldier  to  his  officer  ! Something 
else  would  soon  be  laid  home  with  power. 

Do  not  some  professors  cause  sinners  to  loiter  by  their  own 
loitering  ? A man  taking  a seat  at  the  Tabernacle  came  to  the 
minister  and  said,  “ Sir,  do  I understand  that  if  I become  a 
seat-holder  I shall  be  expected  to  be  converted?”  “Yes,” 
was  the  reply  ; “ I hope  you  will,  and  I pray  that  it  may  be  so. 
Do  you  object  ?”  The  answer  was,  “ Oh,  sir,  I desire  it  above 


I.  HASTENING  LOT. 


13 


everything.”  Was  not  the  man  hastened  by  the  general  feel- 
ing of  hopefulaess  which  pervaded  the  Church  ? Assuredly 
there  is  much  in  the  atmosphere  which  surrounds  a man. 
Among  warm-hearted  Christians  it  is  hard  for  the  careless  to 
remain  indifferent. 


II. 


05cn.  mil  28. — “ a prince  l)a0t  tljou  potoer  toitl) 

Power  witli  God  is  a sublime  attainment  : it  leads  to  the 
possession  of  every  form  of  power.  No  wonder  that  itds  add- 
ed and  with  men.  When  Jacob  had  prevailed  with  God 
he  had  no  reason  to  fear  Esau.  Observe  that  it  is  the  power  of 
a single  individual,  exhibited  in  a time  of  deep  distress  : how 
much  more  power  will  be  found  where  two  or  three  agree  in 
prayer  ! Let  us  note  : 

I.  What  this  power  cannot  be. 

Cannot  be  physical  force.  Hast  thou  an  arm  like 
God  Job  xl.  9. 

Cannot  be  mental  energy.  “ Declare  if  thou  hast  un- 
derstanding.’’ Job  xxxviii.  4. 

Cannot  be  magical.  Some  seem  to  fancy  that  prayers 
are  charms,  but  this  is  idle.  “ He  maketh  diviners 
mad.”  Isaiah  xliv.  25.  ‘‘  Use  not  vain  repetitions, 

as  the  heathen  do.”  Matt.  vi.  7. 

Cannot  be  meritorious.  “ Is  it  gain  to  him  that  thou 
makest  thy  ways  perfect  ?”  Job  xxii.  3.  ‘‘If  thou 
be  righteous,  what  givest  thou  him  ?”  Job  xxxv.  7. 

Cannot  be  independent.  It  must  be  given  by  the  Lord. 
“ Will  he  plead  against  me  with  his  great  power  ? 
No  ; but  he  would  put  strength  in  me.”  Job  xxiii.  6. 

II.  Whence  this  power  proceeds. 

1.  It  arises  from  the  Lord’s  nature  : his  goodness  and  ten- 
derness are  excited  by  the  sight  of  our  sorrow  and 


II.  POWER  WITH  GOD. 


15 


weakness.  A soldier  about  to  kill  a child  put  aside 
his  weapon  when  the  little  one  cried  out,  “ Don’t  kill 
me,  I am  so  little.” 

2.  It  comes  out  of  God’s  promise.  In  his  covenant,  in  the 

gospel,  and  in  the  Word,  the  Lord  puts  himself 
under  bonds  to  those  who  know  how  to  plead  his 
truth  and  faithfulness.  “ Put  me  in  remembrance  ; 
let  us  plead  together/’  Is.  xliii.  26. 

3.  It  springs  out  of  the  relationships  of  grace.  A father 

will  surely  hear  his  own  children.  A friend  will  be 
true  to  his  friend.  Story  of  the  power  of  a child  in 
Athens  who  ruled  his  mother  and  through  her  his 
father  who  was  the  chief  magistrate,  and  so  controlled 
the  whole  city  ; love  thus  made  a babe  to  have  power 
over  a prince  and  his  people.  The  love  of  God  to  us 
is  our  power  with  him. 

4.  It  grows  out  of  the  Lord’s  previous  acts.  His  election 

of  his  people  is  a power  with  him  since  he  is  un- 
changing in  his  purposes.  Redemption,  regeneration, 
calling,  communion,  are  all  arguments  for  our  final 
preservation,  for  mercy  will  not  forsake  that  w^hich 
wisdom  has  commenced.  Each  blessing  draws  on 
another  like  links  of  a chain.  Past  mercies  are  the 
best  of  pleas  for  present  and  future  aid. 

III.  How  CAN  IT  BE  EXERCISED. 

1.  There  must  be  a deep  sense  of  weakness.  “ When  I am 

weak  then  am  I strong.”  2 Cor.  xii.  10. 

2.  There  must  be  simple  faith  in  the  goodness  of  the  Lord. 

“ He  that  believeth  on  me,  the  works  that  I do  shall 
he  do  also.”  John  xiv.  12.  Faith  is  the  prevailing 
grace, 

“ It  treads  on  the  world,  and  on  hell ; 

It  vanquishes  death  and  despair  : 

And,  what  is  still  stranger  to  tell, 

It  overcomes  heaven  by  prayer.” 


16 


MY  SERMOM-KOTES. 


3.  There  must  be  earnest  obedience  to  his  will.  “ If  any 

man  doeth  his  will,  him  he  heareth.”  John  ix.  31. 

4.  There  must  be  fixed  resolve.  I will  not  let  thee  go, 

except  thou  bless  me’’  (verse  2G). 

5.  With  this  must  be  blended  importunity.  There  wres- 

tled a man  with  him  until  the  breakilig  of  the  day” 
(verse  24). 

6.  The  whole  heart  must  be  poured  out.  ‘‘  Yea  he  wept 

and  made  supplication.”  Hos.  xii.  4. 

7.  Increased  weakness  must  not  make  us  cease.  Jacob  was 

lame,  yet  he  prevailed.  The  lame  take  the  prey.  ” 
Is.  xxxiii.  23. 

IV.  To  WITAT  USE  THIS  POWER  MAY  BE  TURNED. 

1.  For  ourselves. 

For  our  own  deliverance  from  special  trial. 

Our  honorable  preferment.  Thy  name  shall  be  called 
Israel.” 

Our  future  comfort,  strength,  and  growth,  when,  like 
Jacob,  we  are  called  to  successive  trials. 

2.  For  others. 

Jacob’s  wives  and  children  were  preserved,  and  Esau’s 
heart  was  softened.  If  we  had  more  power  with  God 
we  should  have  a happier  influence  among  our  rela- 
tives. 

In  other  instances,  Abraham,  Job,  Moses,  Samuel,  Paul 
etc,,  exercised  power  with  God  for  the  good  of 
others. 

We  shall  win  souls  for  Jesus  by  this  power.  He  that 
has  power  with  God  for  men  will  have  power  with 
men  for  God. 

Oh,  for  a holy  ambition  to  possess  power  with  God  ! 

If  we  have  it,  let  us  not  lose  it,  but  exercise  it  contin- 
ually. 

IIow  terrible  to  have  no  power  with  God,  but  to  be 
fighting  against  him  with  our  puny  arm  ! 


II.  POWER  WITH  GOD. 


17 


Notes  for  Brightening. 

Jacob,  though  a man,  a single  man,  a travelling  man,  a tired 
man,  yea,  though  a worm,  that  is  easily  crushed  and  trodden 
under  foot,  and  no  man  (Is.  xli.  14),  yet  in  private  prayer  he 
is  so  potent,  that  he  overcomes  the  Omnipotent  God  ; he  is  so 
mighty,  that  he  overcomes  the  Almighty. — Thomas  Brooks, 

A stern  father  has  been  conquered  by  a tear  in  the  eye  of  his 
dautrhter.  An  un willing  heart  has  relented  and  bestowed  an 
alms  at  the  sight  of  the  disappointment  caused  by  a refusal. 
Sorrow  constrains  to  pity.  When  importunity  takes  the  hand 
of  grief,  and  the  two  go  together  to  the  gate  of  mercy,  it  opens 
of  its  own  accord.  Sincerity,  earnestness,  perseverance,  confi- 
dence, and  expectancy  are  all  potent  instruments  of  power  with 
God. 

How  often  have  I seen  a little  child  throw  its  arms  around 
its  father’s  neck,  and  win,  by  kisses  and  importunities  and 
tears,  what  had  else  been  refused  ! Who  has  not  yielded  to 
importunity,  even  when  a dumb  animal  looked  up  in  our  face 
with  suppliant  eyes  for  food  ? Is  God  less  pitiful  than  we  ? — 
Dr,  Guthrie, 

It  were  easy  here  to  expatiate  into  a large  history  of  the 
great  exploits  which  prayer  is  renowned  for  in  Holy  Writ. 
This  is  the  key  that  has  opened  and  again  shut  heaven.  It 
hath  vanquished  mighty  armies,  and  unlocked  such  secrets  as 
passed  the  skill  of  the  very  Devil  himself  to  find  out.  It  hath 
strangled  desperate  plots  in  the  very  womb  wherein  they  were 
conceived  ; and  made  those  engines  of  cruelty  prepared  against 
the  saints  recoil  upon  the  inventors  of  them  ; so  that  they  have 
inherited  the  gallows  which  they  did  set  up  for  others.  At  the 
knock  of  prayer  prison-doors  have  opened,  the  grave  hath  de- 
livered up  its  dead  ; and  the  sea’s  leviathan,  not  able  to  digest 
his  prey,  hath  been  made  to  vomit  it  up  again.  It  hath 
stopped  the  sun’s  chariot  in  the  heavens,  yea,  made  it  to  go 


18 


MY  SERMON-MOTES. 


back.  And  that  which  surpasseth  all,  it  hath  taken  hold  of  the 
Almighty,  when  on  his  full  march  against  persons  and  people, 
and  hath  put  him  to  a merciful  retreat. — VT,  GuttwlU. 

In  a certain  town  (says  the  Rev.  Mr.  Finney)  there  had  been 
no  revival  for  many  years  ; the  church  was  nearly  run  out,  the 
youth  were  all  unconverted,  and  desolation  reigned  unbroken. 
There  lived  in  a retired  part  of  the  town  an  aged  man,  a black- 
smith by  trade,  and  of  so  stammering  a tongue  that  it  was 
painful  to  hear  him  speak.  On  one  Friday,  as  he  was  at  work 
in  his  shop  alone,  his  mind  became  greatly  exercised  about  the 
state  of  the  church,  and  of  the  impenitent.  His  agony  became 
so  great,  that  he  was  induced  to  lay  aside  his  work,  lock  the 
shop  door,  and  spend  the  afternoon  in  prayer.  He  prevailed, 
and  on  the  Sabbath  called  in  the  minister  and  desired  him  to 
appoint  a conference  meeting.  After  some  hesitation,  the  min- 
ister consented,  observing,  however,  that  he  feared  but  few 
would  attend.  He  appointed  it  the  same  evening,  at  a large 
private  house.  When  evening  came,  more  assembled  than 
could  be  accommodated  in  the  house.  All  were  silent  for  a 
time,  until  one  sinner  broke  out  in  tears,  and  said,  if  any  one 
could  pray,  he  begged  him  to  pray  for  him.  Another  fol- 
lowed, and  another,  and  still  another,  until  it  was  found  that 
persons  from  every  quarter  of  the  town  were  under  deep  con- 
victions. And  what  was  remarkable,  was  that  they  all  dated 
their  conviction  at  the  hour  when  the  old  man  was  praying  in 
his  shop.  A powerful  revival  followed.  Then  this  old  stam-* 
mering  man  prevailed,  and  as  a prince,  had  power  with  God. 


III. 

©£it.  XXXIX.  29. — “ blc00£ir  l)tm  tl)er£,” 

The  main  thing  is  to  get  a blessing.  The  angel  did  not 
gratify  Jacob’s  curiosity  when  he  asked  his  name  ; but  he  did 
bless  him.  May  the  same  be  the  case  with  us  at  this  time  ; 
even  as  it  was  with  the  disciples  when  they  asked,  “ Wilt  thou 
at  this  time  restore  the  kingdom  to  Israel  ?”  and  the  Lord  re- 
plied, “ It  is  not  for  you  to  know  the  times  and  the  seasons, 
but  ye  shall  receive  power  after  that  the  Holy  Ghost  has  come 
upon  you.”  We  need  not  know  the  future,  but  we  do  need 
power  for  the  present. 

I.  What  was  Jacob’s  blessing  in  that  place  ? ‘‘  He 

blessed  him.” 

1.  He  was  saved  from  a great  peril.  Esau’s  attack.  “For 

I fear  him,  lest  he  will  come  and  smite  me,  and  the 
mother  with  the  children”  (verse  11). 

2.  He  was  forgiven  a great  wrong.  His  supplanting  of  Esau 

was  condoned  by  his  brother. 

3.  He  was  able  to  feel  that  a great  breach  was  healed. 

“ Esau  ran  to  meet  him,  and  embraced  him,  and  fell 
on  his  neck,  and  kissed  him  ; and  they  wept.” 
Gen.  xxxiii.  4, 

4.  He  had  won  a new  name  and  rank  (verse  28).  He  was 

knighted  on  the  spot,  made  a prince  on  the  field. 

5.  He  was  now  under  a fresh  anointing  : he  was  a superior 

man  ever  after.  “ The  angel  redeemed  him  from  all 
evil.”  Gen.  xlviii.  16. 

II.  What  was  the  place?  ‘‘ He  bles.sed  him  there.” 

1,  A place  of  great  trial  (verses  6 and  7). 


20 


MY  SERMOI^-NOTES. 


2.  A place  of  humble  confession.  I am  not  worthy  of  the 

least  of  all  the  mercies,  and  of  all  the  truth,  which 
thou  hast  showed  to  thy  servant”  (verse  10). 

3.  A place  of  pleading  (verses  11  and  12).  There  wres- 

tled a man  with  him  until  the  breaking  of  the  day” 
(verse  24). 

4.  A place  of  communion.  I have  seen  God  face  to 

face”  (verse  30). 

5.  A place  of  conscious  weakness.  ‘‘As  he  passed  over 

Penuel,  the  sun  rose  upon  him,  and  he  halted  upon 
his  thigh.” 

All  this  is  full  of  instruction  to  us,  for  we  read  in  Hos.  xii. 
4,  “Yea,  he  had  power  over  the  angel,  and  prevailed  : he 
wept,  and  made  supplication  unto  him  : he  found  him  in 
Beth-el,  and  there  he  spake  with  us.'*^ 

III.  Are  there  other  such  places  ? 

1.  Before  the  earth  was  created  the  Lord  blessed  his  chosen 

people  in  Christ  Jesus.  Eph.  i.  3,  4. 

See  also  Matt.  xxv.  34  : “ Come,  ye  blessed  of  my 
Father,”  etc. 

2.  At  the  cross,  the  tomb,  and  the  throne  of  Jesus.  “ In 

thy  seed  shall  all  the  nations  of  the  earth  be  blessed.” 
Gen.  xxii.  18. 

3.  In  the  heavenly  places.  “ And  made  us  sit  together  in 

heavenly  places  in  Christ  Jesus.”  Eph.  ii.  6. 

4.  At  conversion.  “ From  this  day  will  I bless  you.” 

“ Blessed  is  the  man  whose  transgression  is  forgiven,” 
etc.  Ps.  xxxii.  1,  2. 

5.  In  times  of  stripping,  humbling,  chastening,  pleading, 

etc.  “ Blessed  is  the  man  that  endureth  tempta- 
tion,” etc.  James  i.  12. 

6.  In  times  of  prompt  obedience.  “ Blessed  is  the  man 

whose  delight  is  in  the  law  of  the  Lord,”  etc.  Ps.  i. 
“ In  keeping  of  them  there  is  great  reward.” 

7.  At  the  ordinances.  Acts  viii.  39.  Luke  xxiv.  80,  31  ^ 


III. 


HE  BLESSED  HIM  THERE. 


21 


( i 


IV.  Is  THIS  SUCH  A PLACE  ? 


Yes,  if  you  are  : 

Willing  to  give  up  siu. 

Willing  to  have  Jesus  for  your  all  in  all. 

Willing  to  resign  yourself  to  the  Father’s  will. 

Willing  to  serve  God  in  his  own  way. 

Go  not  away  without  a saving  blessing.  Believe  for  it. 
Wrestle  for  it.  Only  the  Lord  can  give  it,  look  to  him  alone 
for  the  blessing.  What  are  means  of  grace  unless  the  Lord 
blesses  them,  and  blesses  you  in  the  use  of  them  ? 


Remarks  and  Incidents. 


This  blessing  wherewith  Christ  here  blessed  Jacob  was 
a divine  blessing  containing  all  other  blessings  within  its 
bowels.  It  was  that  blessing  of  the  throne  which  comprehend- 
ed in  it  the  blessings  of  the  footstool,  Jacob  had  got  already 
a great  store  of  foot-stool  mercies — much  wealth,  wives  and 
children,  etc.  These  worldly  blessings  would  not  (and  indeed 
could  not)  content  him  : he  tugs  hard  still,  and  must  have 
some  better  mercy  than  these,  even  the  throne  mercy,  to  wit, 
peace  with  God  ; well  knowing  that  this  would  bring  peace 
with  his  brother,  and  all  other  good  things  ; as  Job  saith, 
“Acquaint  now  thyself  with  him,  and  be  at  peace  : thereby 
good  shall  come  unto  thee.**  Job  xxii.  21.  He  knew  that  his 
power  to  prevail  with  Emmanuel  himself  would  fill  him  with 
power  to  prevail  with  Esau.  — Christopher  Ness, 

It  was  with  a young  man  a day  of  seeking,  and  he  entered  a 
little  sanctuary  and  heard  a sermon  from  “ Look  unto  me  and 
be  ye  saved.”  He  obeyed  the  Lord’s  command,  and  he  blessed 
him  there.  Soon  after  he  made  a profession  of  his  faith  before 
many  witnesses,  declaring  his  consecration  to  the  Lord,  and  he 
blessed  him  there.  Anon  he  began  to  labor  for  the  Lord  in  lit- 
tle rooms,  among  a few  people,  and  he  blessed  him  there.  His 
opportunities  enlarged,  and  by  faith  he  ventured  upon  daring 


22 


MY  SERMON-NOTES. 


things  for  the  Lord’s  sake,  and  he  blessed  him  there.  A house- 
hold grew  about  him,  and  together  with  his  loving  wife  he 
tried  to  train  his  children  in  the  fear  of  the  Lord,  and  he 
blessed  him  there.  Then  came  sharp  and  frequent  trial,  and  he 
was  in  pain  and  anguish,  but  the  Lord  blessed  him  there.  This 
is  that  man’s  experience  all  along,  from  the  day  of  his  conver- 
sion to  this  hour  : up  hill  and  down  dale  his  path  has  been  a 
varied  one,  but  for  every  part  of  his  pilgrimage  he  can  praise 
the  Lord,  for  he  blessed  him  there.^^ 

I have  here  (said  Mr.  Fuller)  two  religious  characters,  who 
were  intimately  acquainted  in  early  life.  Providence  favored 
one  of  them  with  a tide  of  prosperity.  The  other,  fearing  for 
his  friend,  lest  his  heart  should  be  overcharged  with  the  cares 
of  this  life  and  the  deceitfulness  of  riches,  one  day  asked  him 
whether  he  did  not  find  prosperity  a snare  to  him.  He  paused 
and  answered,  ‘‘  I am  not  conscious  that  I do,  for  I enjoy  God 
in  all  things.”  Some  years  afterward  his  affairs  took  another 
turn  ; he  lost,  if  not  the  whole,  yet  the  far  greater  part  of 
what  he  had  once  gained,  and  by  this  disaster  was  greatly  re- 
duced. His  old  friend  being  one  day  in  his  company,  renewed 
his  question,  whether  he  did  not  find  what  had  lately  befallen 
him  to  be  too  much  for  him.  Again  he  paused  and  answered, 
“ I am  not  conscious  that  I do,  for  now  I enjoy  all  things  in 
God.”  This  was  truly  a life  of  faith.  To  him  it  was  as  true 
as  to  Jacob.  ^^He  blessed  him  there.'' ^ — Arvine' s Anecdotes. 


IV. 


®cn.  fmU.  9,  n. — “ ($0au  aailr,  3 l)at)£  enougl).” 

“ lacob  aaiir,  3 l)ao£  tnougl}.” 

It  IS  as  rare  as  it  is  pleasing  to  meet  with  a man  who  has 
enough  ; the  great  majority  are  craving  for  more.  Here  we 
see  two  persons  who  were  content.  It  is  true  they  were  both 
wealthy  men,  but  these  are  often  more  greedy  than  the  poor. 
To  increase  the  wonder,  we  have  here  not  only  two  men,  but 
two  brothers,  and  two  brothers  of  dissimilar  disposition,  each 
saying  I have  enough.”  Where  shall  we  find  two  brothers 
like  them  ? Surely  their  father’s  blessing  was  upon  these  con- 
tented twins.  They  were  great  wonders. 

I.  Here  is  an  ungodly  man  who  has  enough. 

Because  Esau  has  other  faults,  there  is  no  necessity  that 
he  should  be  discontented  and  grasping  : contentment 
is  a moral  excellence  as  much  as  a spiritual  grace. 
Unconverted  men  are  sometimes  contented  with  their 
lot  in  this  life. 

1.  It  is  not  always  or  often  so  : they  are  mostly  a dissatisfied 

company. 

2.  It  is  sometimes  so  ; as  in  the  ease  of  Esau. 

This  may  arise  from  a want  of  energy. 

Or  from  a naturally  easy  disposition,  readily  pleased. 

Or  from  utter  recklessness  which  only  considers  present 
pleasure. 

3.  It  has  some  good  points  about  it. 

As  preventing  greed  and  the  oppression  which  comes 
of  it. 


24 


MY  SERMOM-NOTES. 


As  often  promoting  a good-natured  liberality,  and  the 
disposition  to  “ live  and  let  live.’’ 

4.  Yet  it  has  its  evil  side. 

It  leads  men  to  boast  of  their  wealth  or  acquirements 
who  would  not  do  so  if  they  were  craving  for  more. 

It  tends  to  breed  a contempt  for  spiritual  riches. 

It  may  thus  be  a sign  of  having  one’s  portion  in  this 
life. 

II.  Here  is  a godly  man  who  has  enough. 

1.  It  is  a pity  that  this  is  not  true  of  every  Christian  man. 

Some  appear  to  be  eager  after  the  world  though  they 
profess  to  be  separated  from  it.  This  creates  care, 
fretfulness,  envy  of  heart  and  leanness  of  soul. 

2.  It  is  delightful  to  have  enough.  Contentment  surpasses 

riches. 

3.  It  is  pleasant  to  have  somewhat  to  spare  for  the  poor  ; 

and  this  should  be  the  aim  of  our  labor  : the  apostle 
says  (Eph.  iv.  28),  Let  him  labor,  working  with  his 
hands  the  thing  which  is  good,  that  he  may  have  to 
give  to  him  that  needeth,'*’* 

4.  It  is  blessed  to  have  all  this  through  our  God.  Jacob 

said,  “ God  hath  dealt  graciously  with  me,  and  I 
have  enough.” 

5.  It  is  best  of  all  to  have  all  things.  In  the  margin  we 

read  that  Jacob  said,  ‘‘  I have  all  things.”  “All 
things  are  yours.”  1 Cor.  iii.  22. 

All  that  the  believer  needs  is  promised  in  the  Cove- 
nant. 

All  things  in  providence  work  together  for  his  good. 

In  having  God  for  his  portion  he  has  more  than  all. 
Thus  he  has  enough  of  strength  and  grace.  Enough  in 
Christ,  in  the  Word,  and  in  the  Spirit.  Enough  in 
God’s  love,  power  and  faithfulness,  and  an  immeasur- 
able supply  in  God  himself,  whose  name  is  “ God 
All-sufficient.” 


IV. 


I HAVE  ENOUGH. 


25 


The  child  of  God  should  be  ashamed  of  discontent,  since 
even  a common  sinner  may  be  free  from  it. 

He  should  be  heartily  satisfied  ; for  he  has  all  things,  and 
what  more  can  he  desire  ? “ 0 rest  in  the  Lord.’^ 

Ps,  xxxvii.  7. 


Illustrations. 

A poor  Christian  woman,  who  was  breaking  her  fast  upon  a 
crust  and  a cup  of  water,  exclaimed,  ‘‘  What  ! All  this  and 
Christ  too  V ^ 

A Puritan  preacher  asking  a blessing  on  a herring  and  pota- 
toes, said,  “ Lord,  we  thank  thee  that  thou  hast  ransacked  sea 
and  land  to  find  food  for  thy  children.^’ 

The  great  cry  with  everybody  is,  Get  on  ! get  on  ! just 
as  if  the  world  were  travelling  post.  How  astonished  these 
people  will  be,  if  they  arrive  in  heaven,  to  find  the  angels,  who 
are  much  wiser  than  they,  laying  no  schemes  to  be  made  arch- 
angels ! — Maxims  for  Meditation. 

Is  not  the  bee  as  well  contented  with  feeding  on  the  dew, 
or  sucking  from  a flower,  as  the  ox  that  grazeth  on  the  moun- 
tains ? Contentment  lies  within  a man,  in  the  heart ; and  the 
way  to  be  comfortable  is  not  by  having  our  barrels  filled,  but 
our  minds  quieted.  Tlie  contented  man  (saith  Seneca)  is  the 
happy  man.  . . . Discontent  robs  a man  of  the  power  to 
enjoy  what  he  possesses.  A drop  or  two  of  vinegar  will  sour 
a whole  glass  of  wine.  — T,  Watson, 

As  a typical  instance  of  the  contentment  of  some  unregen- 
erate persons,  note  the  following  : “ A captain  of  a whale-ship 
told  one  of  the  wretched  natives  of  Greenland  that  he  sincerely 
pitied  the  miserable  life  to  which  he  was  condemned.  ‘ Miser- 
able ! ' exclaimed  the  savage.  ‘ I have  always  had  a fish-bone 
through  my  nose,  and  plenty  of  train-oil  to  drink  : what  more 
could  I desire  ? ’ ’ ’ 


V. 


®en.  mlil  13. — l)c  saib  unto  Ijim,  Jltg  Corir 
knoujctl)  tl)at  tl)c  cljUltrcn  are  tenber,  anb  tl)c  flocko 
onb  I)erb0  toitl)  goung  arc  roitl)  me : anb  tf  men 
sljoulb  oucrbriue  tl)cm  one  bag,  all  tl)e  flock  mill  bie.” 

Jacob  could  have  kept  pace  with  Esau  had  he  been  alone, 
but  not  with  so  many  children  and  flocks.  He  did  not  expect 
Esau  to  travel  at  the  slow  rate  which  he  was  obliged  to  main- 
tain, and  therefore  he  desired  to  separate.  Jacob,  however, 
stated  his  reason  plainly,  and  his  brother  felt  the  weight  of  it  : 
if  we  must  go  different  ways,  let  us  cause  our  motive  to  be 
known,  so  that  we  may  not  be  thought  unkind.  Matthew 
Henry  says  : “If  friends  cannot  fall  in  with  each  other,  they 
should  see  to  it  that  they  do  not  fall  Jacob  parted  from 

his  reconciled  brother  for  the  sake  of  his  little  ones,  who  were 
very  dear  to  him. 

I.  Let  us  view  Jacob  as  an  example  to  us. 

He  displayed  a tender  consideration  for  the  young  and 
feeble  ; let  us  do  the  same.  Let  us  consider  : 

1 . How  we  may  overdrive  ? 

Puzzling  them  with  deep  and  controversial  points  of 
doctrine,  and  condemning  them  because  they  are  not 
quite  correct  in  their  opinions.  “ Them  that  are 
weak  in  the  faith  receive  ye,  but  not  to  doubtful  dis- 
putations.’’ Rom.  xiv.  1. 

Setting  up  a standard  of  experience,  and  frowning  at 
them  because  they  have  not  felt  all  the  sorrows  or 
ecstasies  which  we  have  known. 


V.  GENTLY  ! GENTLY  ! 


27 


Requiring  a high  degree  of  faith,  courage,  patience,  and 
other  graces  which  in  their  case  can  only  be  tender 
buds. 

Preaching  nothing  but  the  severer  truths,  or  constantly 
urging  to  duty  by  terrible  threatenings  while  with- 
holding the  promises  and  the  consolatory  parts  of  the 
word. 

Manifesting  austerity  of  manner,  suspicion,  harshness, 
censoriousness  of  spirit,  and  contempt  for  weaker 
brethren. 

Fault-finding  and  never  commending.  Fathers,  pro- 
voke not  your  children  to  anger,  lest  they  be  dis- 
couraged.’^ Col.  iii.  21. 

Dwelling  always  upon  the  trials,  temptations,  and  woes 
of  believers,  and  saying  little  about  their  joys  and 
privileges. 

In  these  and  many  other  ways  professed  teachers  show 
that  they  have  need  to  go  to  school  to  Jacob  to  learn 
the  shepherd’s  trade,  and  imitate  his  tender  thought- 
fulness. 

2.  Why  we  should  not  overdrive  the  lambs. 

Common  humanity  forbids. 

Our  own  experience  when  we  were  young  should  teach 
us  better. 

We  may  again  become  weak,  and  need  great  forbear- 
ance. 

We  love  them  too  well  to  be  hard  with  them. 

Jesus  thinks  so  much  of  them  that  we  cannot  worry 
them. 

The  Holy  Spirit  dwells  in  them,  and  we  must  be  gentle 
toward  the  faintest  beginning  of  his  work. 

We  should  bQ  doing  Satan’s  work  if  we  did  overburden 
them. 

We  should  thus  prove  ourselves  to  have  little  wisdom 
and  less  grace.  If  we  kill  the  lambs  now,  where 
shall  we  get  our  sheep  from  next  year  ? 


28 


MY  SERMON  NOTES. 


We  dare  not  bear  the  responsibility  of  offending  these 
little  ones,  for  terrible  woes  are  pronounced  on  those 
who  do  them  wrong. 

W’e  remember  how  tender  Jesus  is  : and  this  brinsrs  us 

o 

to  our  second  point. 

II.  Let  us  view  Jacob  as  a picture  of  our  Lord  Jesus. 

See  his  portrait  in  Is.  xl.  11.  He  shall  feed  his  flock 
like  a shepherd  : he  shall  gather  the  lambs  with  his 
arm,  and  carry  them  in  his  bosom,  and  shall  gently 
lead  those  that  are  with  young. 

1.  The  weak  have  a special  place  in  his  love. 

2.  He  will  not  have  it  that  any  of  them  should  die. 

3.  Therefore  he  never  overdrives  one  of  them. 

4.  But  he  suits  his  pace  to  their  feebleness.  I will  lead  on 

softly.’’  Gen.  xxxiii.  14.  “I  have  many  things  to 
say  unto  you,  but  ye  cannot  bear  them  now.  ” 

Has  he  not  thus  been  very  tender  to  us  ? “ Thy  gen- 

tleness hath  made  me  great.”  Ps.  xviii.  85. 

Let  us  not  fret  and  worry  as  though  he  were  an  exactor. 
We  are  not  driven  by  Jehu,  but  led  by  Jesus.  Let 
us  rest  in  his  love.  At  the  same  time  let  us  not  be 
slower  than  need  be. 

Toward  others  let  us  be  tenderness  itself,  for  we  are  to 
love  our  neighbor  as  ourselves. 


Helpful  Paragraphs. 

The  Lord  chooses  under-shepherds  for  his  flock  among  men 
subject  to  weakness  and  infirmity,  that  they  may  have  a fellow- 
feeling  for  the  feeble.  SeJah  Merrill^  in  his  ‘‘East  of  the 
Jordan,”  describes  the  movement  of  an  Arab  tribe,  and  says  : 
“ The  flocks  of  sheep  and  goats  were  mostly  driven  by  small 
children.  Sometimes  there  were  flocks  of  lambs  and  kids 
driven  by  children  not  much  older  relatively  than  the  lambs 


V.  GENTLY  ! GENTLY  ! 


29 


and  kids  themselves.  Some  of  the  men  had  in  their  arms  two, 
three,  four,  or  a whole  armful  of  kids  and  lambs  that  were  too 
young  to  walk  ; and  among  some  cooking  utensils  there  was  a 
large  saucepan,  and  in  it  was  a pair  of  small  kids  that  were  too 
young  for  the  journey.’’ 

When  a candle  is  newly  lighted  and  needs  to  be  moved,  it 
must  be  carried  at  a slow  pace  or  it  will  be  extinguished.  A 
fire  which  is  almost  expiring  may  be  revived  by  a gentle  breath, 
but  it  will  be  blown  out  if  the  bellows  are  plied  at  their  full 
force.  You  can  drowm  a little  plant  by  watering  it  too  much, 
and  destroy  a lovely  flower  by  exposing  it  to  too  much  sun. 

Nothing  is  so  strong  as  gentleness  : nothing  so  gentle  as  real 
strength. — Francis  de  Sales. 

Dr.  Johnson  declared  that  want  of  tenderness  is  want  of 
parts,  and  that  it  is  a proof  of  stupidity  as  well  as  of  de- 
pravity. 

At  the  Stockwell  Orphanage  the  usual  rule  of  walking  is — 
little  hoys  first.  In  this  way  the  younger  children  cannot  be 
overdriven  or  left  behind,  and  moreover  all  the  boys  can  see 
before  them,  whereas  by  the  usual  practice  of  putting  the  tall 
fellows  first  the  view  in  front  is  shut  out  from  all  but  the  few 
who  lead  the  way.  Let  the  church  have  great  care  for  the 
weaker  brethren,  and  shape  her  action  with  a constant  reference 
to  them.  A strong  Christian  might  do  a thousand  things  law- 
fully if  he  only  thought  of  himself,  but  he  will  not  do  one  of 
them  because  he  wishes  to  act  expediently,  and  would  not 
grieve  his  brother,  or  cause  him  to  stumble. 

Even  in  our  manner  there  should  be  tenderness.  A truly 
kind  act  may  be  so  performed  as  to  cause  as  much  grief  as  joy. 
We  have  heard  of  one  who  would  throw  a penny  at  a beggar, 
and  thus  hurt  him  while  relieving  him.  A hurt  full  of  love 
has  a mode  of  its  own  by  which  its  gifts  are  enhanced  in  value. 
There  is  enough  misery  in  the  world  without  our  carelessly 


30 


MY  SERM02ST-N0TES. 


adding  to  it.  Some  persons  are  morbidly  sensitive,  and  this  is 
wrong  on  their  part ; but  when  we  are  aware  of  their  failing 
we  must  be  the  more  careful  lest  we  cause  them  needless  pain. 
A gouty  man  will  cry  out  if  we  walk  with  heavy  footstep 
across  the  room.  Do  we  censure  him  for  this  ? No,  we  pity 
him,  and  tread  softly.  Let  us  do  the  same  for  the  sensitive. 


VI. 


®cn.  3fli.  56. — “ Jo0£pl)  opciult  all  tl)£  0tor£l)oa0£S.” 

The  story  of  Joseph  is  full  of  interest  ; but  it  is  chiefly  use- 
ful to  us  as  being  marvellously  typical  of  the  life  of  our  Lord 
Jesus. 

Remark  the  bounty  of  providence  in  raising  up  Joseph  to 
save  the  house  of  Israel,  yea,  and  the  whole  world,  from  fam- 
ishing. Then  note  the  greatness  of  sovereign  grace  in  raising 
up  Jesus  to  save  his  people,  and  to  be  God’s  salvation  to  the 
ends  of  the  earth. 

Joseph  had  beforehand  filled  the  vast  storehouses,  and  our 
text  shows  us  how  he  used  the  store — “ Joseph  opened  all  the 
storehouses.  How  much  more  has  been  done  by  Jesus  ! Oh, 
to  be  partakers  of  his  grace  ! 

I.  Joseph  opened  the  storehouses  by  royal  authority. 

1.  The  king  was  only  to  be  approached  through  Joseph. 

“ Go  unto  Joseph^’  (verse  55).  So  with  Jesus. 
“ No  man  cometh  unto  the  Father  but  by  me.” 
John  xiv.  6. 

2.  The  king  commanded  that  Joseph  should  be  obeyed. 

What  he  saith  to  you,  do”  (verse  55).  “ All  men 

should  honor  the  Son  even  as  they  honor  the 
Father.”  John  v.  23. 

3.  In  all  the  land  no  other  could  open  a storehouse  save 

Joseph.  “ The  Father  loveth  the  Son,  and  hath 
given  all  things  into  his  hand.”  John  iii.  35. 

II.  Joseph  was  a fit  person  to  be  thus  authorized  to 

OPEN  the  storehouses. 

1.  He  planned  the  storehouses,  and  was  justly  appointed  to 


32 


MY  SERMOM-NOTES. 


control  them.  See  verses  33  to  36.  Can  we  find 
such  a one  as  this  is  (verse  38). 

2.  He  carried  out  the  storage,  and  so  proved  himself  prac- 

tical as  well  as  inventive.  Joseph  gathered  corn  as 
the  sand  ’’  (verse  49). 

3.  He  did  it  on  a noble  scale.  He  gathered  corn  ‘‘  until  he 

left  numbering  ; for  it  was  without  number”  (verse 
49). 

4.  He  had  wisdom  to  distribute  well. 

The  parallel  is  easily  drawn,  for  our  Lord  Jesus  is  that 
Housekeeper,  one  of  a thousand,  who  has  provided 
for  our  souFs  famine  ; ‘^For  it  pleased  the  Father 
that  in  him  should  all  fulness  dwell,  and  of  his  fulness 
have  all  we  received.”  Col.  i.  19  ; John  i.  16. 

III.  Joseph  actually  opened  the  storehouses. 

1.  For  this  purpose  he  filled  them.  Grace  is  meant  to  be 

used. 

2.  To  have  kept  them  closed  would  have  been  no  gain  to 

him. 

3.  He  opened  them  at  a fit  time.  ‘‘  All  the  land  of  Egypt 

was  famished  “ the  famine  was  over  all  the  face 
of  the  earth”  (verses  55,  56). 

4.  He  kept  them  open  while  the  famine  lasted.  They  were 

never  closed  while  a hungering  applicant  drew  near. 
The  corn  held  out  through  all  the  famine  years. 

The  places  of  storage  were  convenient  (verse  48). 

There  were  appointed  hours  for  distribution. 

And  proper  arrangements  to  control  and  regulate  the 
crowds. 

All  this  is  far  exceeded  in  Jesus  the  Antitype,  in  whom  a 
fulness  abides  ; who  is  ever  near  us  ; to  whom  we 
may  come  daily  ; and  in  whom  every  seeker  finds  a 
ready  supply. 

IV.  Joseph  opened  the  storehouses  to  all  comers. 

1.  There  was  a special  eye  to  Israel.  God  sent  me  before 


VI,  JOSEPH  OPENING  THE  STOREHOUSES. 


33 


you  to  preserve  you  but  Joseph  was  also  a father 
unto  Pharaoh/’  and  the  preserver  of  many  nations. 

2.  It  was  a privilege  to  dwell  near  the  granaries  ; but  it 

would  have  been  a dreadful  thing  if  any  had  died 
within  sight  of  them.  Beware  of  being  hearers 
only.”  Read  2 Kings  vii.  19. 

3.  Yet  many  people  came  from  far  for  food.  “ All  coun- 

tries came  into  Egypt  to  Joseph  for  to  buy  corn” 
(verse  57). 

4.  We  read  of  none  being  sent  empty  away. 

Yet  Joseph  did  but  sell  while  Jesus  gives  without 
money.  Will  you  not  come  to  him  for  heavenly 
bread  ? 

V.  Joseph  acquired  possession  of  all  Egypt  for  the 

KING. 

The  Egyptians  gladly  yielded  their  money,  their  lands, 
and  their  persons  to  Pharaoh,  that  their  lives  might 
be  preserved.  Even  thus  we  surrender  ourselves,  our 
substance,  our  abilities,  our  time,  our  all  to  the  Lord. 
Joseph’s  policy  seems  hard,  but  the  design  of  Jesus 
is  love  itself.  Our  full  submission  and  consecration 
are  the  grand  result  of  infinite  love. 


Windows  for  Light. 

This  is  the  only  hope  of  Egypt  and  all  lands  : Joseph  is 
exalted.  Joseph  is  in  authority.  The  residue  of  whatever 
supply  may  be  available  is  with  him.  He  has  in  his  hands  the 
keys.  “ All  countries  came  into  Egypt  to  Joseph,  for  to  buy 
corn”  (verse  57).  A perishing  world  hangs  on  this  great  fact, 
that  Joseph  reigns. — Dr,  Candlish, 

Dr,  Conyers  was  for  some  years  a preacher  before  he  had 
felt  the  power  of  the  gospel.  As  he  was  reading  his  Greek 
Testament  he  came  to  Eph.  iii.  8.  '‘^Unto  me,  who  am  less 


34 


MY  SERMON-NOTES. 


than  the  least  of  all  saints,  is  this  grace  given,  that  I should 
preach  among  the  Gentiles  the  unsearchable  riches  of  Christ.  ’’ 
‘‘Riches  of  Christ!’*  said  he  to  himself— “ ‘ Unsearchable 
riches  of  Christ  ’ ! What  have  I preached  of  these  ? What 
do  I know  of  these?”  Under  the  blessing  of  the  Spirit  of 
God  he  was  thus  awakened  to  a new  life  and  a new  ministry. 
Are  there  not  some  yet  living  who  might  put  to  their  own  con- 
sciences similar  questions  ? 

William  Bridge  says  : “ There  is  enough  in  Jesus  Christ  to 
serve  us  all.  If  two,  or  six,  or  twenty  men  be  athirst,  and 
they  go  to  drink  out  of  a bottle,  while  one  is  drinking,  the 
other  envies,  because  he  thinks  there  will  not  be  enough  for 
him  too  ; but  if  a hundred  be  athirst,  and  go  to  the  river, 
while  one  is  drinking,  the  other  envies  not,  because  there  is 
enough  to  serve  them  all.” 

All  the  spiritual  blessings  wherewith  the  Church  is  enriched 
are  in  and  by  Christ.  The  apostle  instances  some  of  the 
choicest:  Eph.  i.  3.  Our  election  is  by  him  (verse  4).  Our 
adoption  is  by  him  (verse  5).  Our  redemption  and  remission 
of  sins  are  both  through  him.  All  the  gracious  transactions 
between  God  and  his  people  are  through  Christ.  God  loves  us 
through  Christ  ; he  hears  our  prayers  through  Christ  ; he  for- 
gives us  all  our  sins  through  Christ.  Through  Christ  he  justi- 
fies us  ; through  Christ  he  sanctifies  us  ; through  Christ  he 
upholds  us  ; through  Christ  he  perfects  us.  All  his  relations 
to  us  are  through  Christ  ; all  we  have  is  from  Christ ; all  wo 
expect  to  have  hangs  upon  him.  He  is  the  golden  hinge  upon 
which  all  our  salvation  turns. — Ralph  Rohinson. 

^ If  any  of  the  people  of  Egypt  had  refused  to  go  to  Joseph, 
they  would  have  despised  not  Joseph  only,  but  the  king  ; and 
would  have  deserved  to  be  denied  that  sustenance  which  he  only 
could  give  them.  Are  not  the  despisers  of  our  great  Redeemer 
in  like  manner  despisers  of  his  Father  who  has  set  him  as  his 
King  upon  the  holy  hill  of  Zion  ? . . . If  Joseph  had  thrown 
^pen  his  storehouses  before  the  Egyptians  f^^  the  pressure  of 


VI.  JOSEPH  OPENING  THE  STOREHOUSES. 


35 


hunger,  they  might  soon  have  wasted  the  fruits  of  his  prudent 
care.  . . . Hanger,  though  very  unpleasant,  is  often  more 
useful  than  fulness  of  bread.  They  were  very  willing  to  give 
the  price  demanded  for  their  food  as  long  as  their  money 
lasted.  What  is  the  reason  why  so  many  are  unwilling  to 
come  and  receive  wine  and  milk  without  money  and  without 
price  ? They  feel  no  appetite  for  it.  They  are  not  sensible 
of  their  need  of  it. — George  Lawson. 


VII. 


®£n.  flk.  8. — “ Jubal),  tl)ou  ort  l)c  i«l)om  t()n  bretijvcn 
bIjoII  pvai0£ : tlji)  l)Qnii  0|)qU  be  in  tl)£  neck  of  tl)ine 
enemie0  ; tl)n  fatljer’o  cljUbren  0l)all  bou)  boiun  before 
tljee.” 

We  shall  use  Judah  as  a type  of  our  Lord  Jesus,  who  sprang 
out  of  Judah,  who  is  the  heir  of  the  royal  house  of  David,  and 
the  Shiloh  to  whom  the  gathering  of  the  people  shall  be  (verse 
10).  We  use  both  the  man  Judah  and  the  tribe  of  Judah  in 
the  parallel, 

I.  Judah’s  praise.  “ Thou  art  he  whom  thy  brethren  shall 
praise.” 

They  who  know  him  best,  to  whom  he  is  nearest  in 
relationship,  for  whom  he  is  most  concerned,  praise 
him  most. 

1.  He  is  first  in  intercession. 

This  is  his  covenant  blessing.  ‘‘  Hear,  Lord,  the  voice 
of  Judah.”  Deut.  xxxii.  7. 

This  he  proved  in  intercession  with  his  father,  Jacob. 
Gen.  xliii.  3. 

And  in  pleading  with  Joseph  when  he  would  have  de- 
tained Benjamin.  How  touchingly  he  spake  ! how 
earnestly  he  offered  himself  as  a substitute  ! Gen. 
xliv.  14. 

2,  He  is  first  in  wisdom. 

To  Judah  belonged  the  man  who  was  filled  with  the 
spirit  of  God,  by  whom  the  tabernacle  in  the  wilder- 
ness was  erected.  ” Sec,  I have  called  by  name 


VII.  JUDAH, 


37 


Bezaleel  the  son  of  Uri,  the  son  of  Hur,  of  the  tiibe 
of  Judah  : and  I have  filled  him  with  the  spirit  of 
God,  in  wisdom,  and  in  understanding,  and  in  knowl- 
edge, and  in  all  manner  of  workmanship/’  Ex, 
xxxi.  2,  3. 

To  Judah  came  the  legislative  power.  ‘‘  Judah  is  ray 
lawgiver.”  Ps.  lx.  ‘‘  The  sceptre  shall  not  depart 
from  Judah”  (verse  10). 

3.  He  takes  'precedence  in  offering, 

lie  that  offered  his  offering  the  first  day  was  of  the  tribe 
of  Judah.  See  Num.  vii.  12. 

4.  He  takes  precedence  in  march. 

In  descent  or  ascent,  in  battle  or  in  progress,  in  the  first 
place  went  the  standard  of  Judah.  Read  Num.  x.  14  ; 
Judges  i.  2. 

5.  In  all  things  he  has  the  pre-eminence, 

David  was  chosen  of  the  Lord  to  be  king.  “ lie  re- 
fused the  tabernacle  of  Joseph,  and  chose  not  the 
tribe  of  Ephraim,  but  he  chose  the  tribe  of  Judah.” 
Ps.  Ixviii.  67,  68. 

II.  Judah’s  triumphs  abroad.  ‘‘  Thy  hand  shall  be  in  the 
neck  of  thine  enemies.” 

Illustrate  by  life  of  David  : 

He  passed  through  severe  conflicts.  Read  1 Sam.  xvii. 
34-36. 

He  gained  great  victories.  2 Chron.  xiii.  14. 

He  founded  a peaceful  empire. 

He  utterly  crushed  the  forces  of  his  foes,  and  broke  the 
neck  of  all  opposition. 

So  has  our  Lord  done  by  his  life,  death,  resurrection, 
reigning  power,  and  second  coming. 

in.  Judah’s  honors  at  home.  “ Thy  father’s  children  sbah 
bow  down  before  thee.” 

1.  He  became  the  Head  of  the  family. 


38 


MY  SERMON-NOTES. 


2.  He  was  clothed  with  lion-like  power.  He  couched  as  a 

lion,  and  as  an  old  lion.’’  See  verse  9.  “ The  lion 

of  the  tribe  of  Judah  hath  prevailed.”  Rev.  v.  5. 

3.  He  is  the  centre  of  our  assembling,  To  him  shall  the 

gathering  of  the  people  be”  (verse  10). 

4.  His  glory  is  his  meekness,  Binding  his  foal,”  etc. 

(verse  11).  ‘‘Thy  King  cometh,  meek  and  sitting 
upon  a colt  the  foal  of  an  ass.”  Matt.  xxi.  5. 

5.  The  wine  hath  at  his  first  and  second  advent,  makes  him 

lovely  in  our  eyes.  Note  verses  11  and  12  ; also  “ I 
have  trodden  the  winepress  alone.  ” Is.  Ixiii.  1-3. 

6.  He  is  King  to  us  forever.  Hallelujah,  See  Hosea  xi.  12. 

“ Ephraim  compasseth  me  about  with  lies,  and  the 
house  of  Israel,  with  deceit  : but  Judah  yet  ruleth 
with  God.” 

Are  we  among  the  foes  against  whom  he  fights  as  a 
lion  ? Let  us  beware  how  we  rouse  him  up  (verse  9). 
Are  we  among  his  friends  for  whom  he  fights  ? Let  us 
praise  him  with  all  our  hearts,  and  now  bow  down 
before  him.  Are  we  not  his  Father’s  children  ? 

Do  we  hunger  and  thirst  after  heavenly  food  ? See  in 
the  12th  verse  how  abundant  are  wine  and  milk  with 
him. 


Suggestions. 

There  is  abundance  of  suggestiveness  in  the  text  for  three 
sermons  from  the  one  verse  which  we  have  selected  as  a text, 
and  the  following  verses  are  peculiarly  rich.  Judah’s  name 
signifies  praise  ; Judah  in  the  person  of  David  became  the 
leader  of  praise.  “ God  is  praised  for  him,  in  him,  and  by 
him  ; and  therefore  his  brethren  shall  praise  him.”  See  both 
the  lion  rampant  and  the  lion  couchant  in  our  Lord  Jesus,  who, 
having  spoiled  principalities  and  powers,  has  gone  up  as  a 
Conqueror  and  has  couched  down  at  the  right  hand  of  the 


VII.  JUDAH. 


39 


divine  majesty.  The  lion  of  the  tribe  of  Judah  hath  pre- 
vailed.’’ 

Rutherford  often  cried,  Oh,  for  a well-tuned  harp  !” 

The  following  extract  from  Thomas  Brooks  may  help  the 
preacher  to  a measure  of  variety  in  setting  forth  our  Lord’s 
claim  to  our  praise  : “ Christians,  remember  this,  all  the  causes 
of  'prizing  persons  and  things  are  eminently  and  only  in  Christ  ; 
therefore,  set  a very,  very  high  price  upon  the  Lord  Jesus. 
You  prize  some  for  their  beauty  ; why,  the  Lord  Jesus  Christ 
is  the  fairest  among  the  children  of  men.  Ps.  xlv.  1,  2. 
Cant.  V.  10  : ‘ My  beloved  is  white  and  ruddy,  the  chief est  ; ’ 
or,  the  standard-bearer,  ‘ among  ten  thousand.’  You  prize 
others  for  their  strength.  Is.  xxvi.  4 : ^ Trust  ye  in  the  Lord 
forever  : for  in  the  Lord  Jehovah  is  everlasting  strength.’ 
You  prize  others  for  bearing  their  father’s  image  ; why,  the 
Lord  Jesus  is  the  brightness  of  his  Father’s  glory,  and  the  ex- 
press image  of  his  person.  Heb.  i.  3.  You  prize  others  for 
their  wisdom  and  knowledge  ; such  a one  is  a very  wise  man, 
you  say,  and  therefore  you  prize  him  ; and  such  a one  is  a very 
knowing  man,  and  therefore  you  prize  him  ; why,  all  the  treas- 
ures  of  wisdom  and  knowledge  are  in  Christ.  Col.  ii.  3.  The 
truth  is,  all  those  perfections  and  excellencies  that  are  in  all 
angels  and  men,  are  all  epitomized  in  Christ.  All  the  angels 
in  heaven  have  but  some  of  those  perfections  that  be  in  Christ. 
All  wisdom,  and  all  power,  and  all  goodness,  and  all  mercy, 
and  all  love,  etc.,  is  in  no  glorified  creature  ; no,  not  in  all 
glorified  creatures  put  together.  But  now  in  Christ  all  these 
perfections  and  excellencies  meet,  as  all  water  meets  in  the  sea, 
and  as  all  light  meets  in  the  sun.  Others  you  prize  for  their 
usefulness  ; the  more  useful  persons  and  things  are,  the  more 
you  prize  and  value  them.  The  Lord  Jesus  Christ  is  of  uni- 
versal use  to  his  people  ; why,  he  is  the  right  eye  of  his  people, 
without  which  they  cannot  see  ; and  the  right  hand  of  his  peo- 
ple, without  which  they  cannot  do,  etc.  He  is  of  singular  use 
to  all  his  people.  He  is  of  use  to  weak  saints,  to  strengthen 


40 


MY  SERMOX-NOTES. 


them  ; and  he  Is  of  use  to  doubting  saints,  to  confirm  them  ; 
and  he  is  of  use  to  dull  saints,  to  quicken  them  ; and  he  is  of 
use  to  falling  saints,  to  support  them  ; and  he  is  of  use  to 
wandering  saints,  to  recover  them.  In  prosperity  he  is  of  use 
to  keep  his  saints  humble  and  watchful,  spotless,  and  fruitful  ; 
and  in  adversity  he  is  of  use  to  keep  them  contented  and  cheer- 
ful. All  which  should  very  much  engage  our  hearts  to  prize 
this  Christ.’’ 


VIII. 


dt.  3,  4. — “ sfjdl  take  to  tl)em  toerg  mon  a 

lamb,  accovMng  to  tl)c  Ijouse  of  tl)dv  fatl)cvs,  a 
lamb  for  an  l)ousc:  if  tl)e  l)ou0el)olli  be  too 

little  for  tl)e  lamb,  let  l)im  an^  l)ia  neigljbor  nert 
unto  l)ia  l)ouae  take  it  according  to  tl)e  number  of 
tl)e  aonla ; encru  man  acrorbing  to  l)ia  eating  aljall 
make  gonr  count  for  tl)e  lamb,” 

The  lamb  was  to  be  eaten,  all  eaten,  eaten  by  all,  and  eaten 
at  onco.  The  Lord  Jesus  is  to  be  received  into  the  soul  as  its 
food,  and  this  is  to  be  done  with  a whole  Christ,  by  each  one 
of  his  people,  and  done  just  now.  The  whole  subject  of  the 
Passover  is  rich  in  instruction  ; we  will  confine  ourselves  to  the 
particulars  within  this  verse. 

I.  The  text  reminds  us  of  a primary  privilege. 

1.  That  each  man  of  Israel  ate  the  passover  for  himself ; 

‘‘  every  man  according  to  his  eating/’  So  do  we 
feed  upon  Jesus,  each  one  as  his  appetite,  capacity, 
and  strength  enable  him  to  do. 

2.  But  this  same  delicious  fare  should  be  enjoyed  by  all  the 

family  : ‘‘a  lamb  for  an  house.”  Oh,  that  each  of 
the  parents,  and  all  the  children  and  servants  may  be 
partakers  of  Christ  ! By  teaching,  training,  prayer, 
and  holy  example,  this  favor  may  be  secured,  for  the 
Holy  Spirit  will  add  his  blessing. 

Let  not  these  two  favors  be  despised.  Let  no  man  be 
content  without  personal  salvation,  nor  without  the 


MY  SKUMON-NOTES. 


42 

salvation  of  his  whole  house.  We  have  both  prom- 
ised in  that  famous  text,  “ Believe  on  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved,  and  thy  housed 

II.  The  text  is  silent  as  to  a certain  contingency. 

1.  The  lamb  was  never  too  little  for  the  family  ; and  as- 

suredly the  Lord  Jesus  is  never  too  little  even  for  the 
largest  families,  nor  for  the  most  sinful  persons. 

2.  There  is  no  reason  to  stint  our  prayers  for  fear  we  ask  too 

much. 

3.  Nor  to  stay  our  labors  because  the  Lord  Jesus  cannot  give 

us  strength  enough,  or  grace  enough. 

4.  Nor  to  restrain  our  hopes  of  salvation  for  the  whole  fam- 

ily because  of  some  supposed  narrowness  in  the  pur- 
pose, provision,  or  willingness  of  the  Lord  to  bless. 

“ Every  man  according  to  his  eating’’  may  feast  to  the  full 
upon  Christ.  Every  believing  sinner  may  take  Chri.st  to  him- 
self, and  there  is  no  fear  that  one  will  be  refused,  for  ‘‘  it 
pleased  the  Father  that  in  him  should  all  fulness  dwell.” 

III.  The  text  mentions  a possibility,  and  provides  for  it. 

There  may  be  a want  of  persons  to  feed  upon  the  Lamb, 
though  there  can  be  no  lack  of  food  for  them  to  feed  upon. 
The  last  thing  that  was  supplied  to  the  great  marriage  feast  was 
guests.  The  oxen  and  the  fatlings  were  killed,  and  all  things 
were  ready,  long  before  ‘‘  the  wedding  was  furnished  with 
guests.  ’ ’ 

1.  One  family  is  certainly  too  small  a reward  for  Jesus — too 

little  for  the  lamb. 

2.  One  family  is  too  little  to  render  him  all  the  praise,  wor- 

ship, service,  and  love  which  he  deserves. 

3.  One  family  is  too  little  to  do  all  the  work  of  proclaiming 

the  Lamb  of  God,  maintaining  the  truth,  visiting  the 
church,  winning  the  world.  Therefore  let  us  call  in 
the  neighbor  next  unto  our  house. 


VITI.  TOO  LITTLK  FOR  THE  LAMB. 


48 


Our  next  neighbor  lias  the  first  claim  upon  us. 
lie  is  the  most  easy  to  reach,  and  by  each  calling  his 
next  neighbor  all  will  be  reached, 
lie  is  the  most  likely  person  to  be  influenced  by  us. 

At  any  rate  there  is  the  rule,  and  we  are  to  obey  it. 
Beginning  at  Jerusalem.’’  Luke  xxiv.  47.  We 
read  of  Andrew,  ‘‘  he  first  findeth  his  own  brother 
Simon.’’  John  i.  41.  Those  who  repaired  Jerusa- 
lem built  every  man  over  against  his  own  house. 
Neh.  iii.  28. 

If  our  neighbor  does  not  come  when  invited,  we  are  not 
responsible  ; but  if  he  perished  because  we  did  not 
invite  him,  blood-guiltiness  would  be  upon  us.  If 
thou  dost  not  speak  ...  his  blood  will  I require  at 
thine  hand.”  Ezek.  xxxiii.  8. 

IV.  The  whole  subject  suggests  thoughts  upon  neigh- 
borly FELLOWSHIP  IN  THE  GOSPEL. 

1.  It  is  good  for  individuals  and  families  to  grow  out  of  sel- 

fishness, and  to  seek  the  good  of  a wide  circle. 

2.  It  is  a blessed  thing  when  the  centre  of  our  society  is 

the  Lamb.” 

3.  Innumerable  blessings  already  flow  to  us  from  the  friend- 

ships which  have  sprung  out  of  our  union  in  Jesus. 
Church  fellowship  has  been  fruitful  in  this  direction. 

4.  Our  care  for  one  another  in  Christ  helps  to  realize  the 

unity  of  the  one  body,  even  as  the  common  eating  of 
the  Passover  proclaimed  and  assisted  the  solidarity  of 
the  people  of  Israel  as  one  nation.  This  spiritual 
union  is  a high  privilege. 

5.  Thoroughly  carried  out,  heaven  will  thus  be  foreshadowed 

upon  earth,  for  there  love  to  Jesus  and  love  to  one 
another  is  found  in  every  heart. 

Let  us  be  personal  in  our  piety,  and  never  be  put  off 
with  a mere  national  religion  or  family  profession. 

Let  us  be  generous  in  our  religion,  and  never  neglect 


44 


MY  SEKMON-NOTES. 


our  families,  our  friends,  or  the  neighborhood  in 
which  we  dwell. 


Things  of  Interest. 

A little  boy  asked  his  mother  which  of  the  characters  in 
“ The  Pilgrim’s  Progress”  she  liked  best.  She  replied, 
''  Christian,  of  course  ; he  is  the  hero  of  the  whole  story.” 
Her  son  said,  I don’t,  mother  ; I like  Christiana  best  ; for 
when  Christian  went  on  his  pilgrimage  he  started  alone,  but 
when  Christiana  went  she  took  the  children  with  her.” 

‘‘  The  Lord  said  unto  Noah,  Come  thou  and  all  thy  house 
into  the  ark.”  True  religion  thinks  of  the  house.  I once 
knew  a man  who  walked  a long  distance  to  hear  what  he  called 
“ the  truth.”  Neither  his  wife  nor  any  of  his  children  went 
to  any  place  of  worship,  and  when  he  was  asked  about  them 
by  me,  he  told  me  that  “ the  Lord  would  save  his  own  to 
which  I could  not  help  replying  that  the  Lord  would  not  own 
him.  For  this  he  demanded  a warrant,  and  I gave  him  this  : 

He  that  provideth  not  for  those  of  his  own  house,  he  hath 
denied  the  faith,  and  is  worse  than  an  infidel.”  Does  God 
acknowledge  such  persons  as  his  elect  ? 

A man  was  going  to  his  work  one  morning,  when  he  was 
told  that  the  river  had  burst  its  banks,  and  was  sweeping  down 
the  valley,  carrying  death  and  destruction  wherever  it  went. 
His  informant  did  not  seem  much  concerned  about  the  matter, 
but  the  brave  workman  immediately  rushed  ofE  down  to  the 
lower  part  of  the  valley,  shouting,  If  that’s  so,  somebody 
has  got  to  let  the  people  know.”  By  his  timely  warning  he 
saved  the  lives  of  many  people. 

Eating  together  is  one  of  the  most  effectual  symbols  of  fel- 
lowship ; hence  the  Passover  and  the  Lord’s  Supper  remind  us 
of  our  oneness  in  Christ,  Never  let  us  eat  our  morsel  alone. 
When  we  eat  the  fat  and  drink  the  sweet,  let  us  jo} fully  send 
portions  to  those  for  whom  nothing  is  prepared. 


IX. 


<£;r.  ftti.  15.—“  lUljcrcforc  meat  tijou  ttnto  me?” 

There  may  come  a time  when  this  question  needs  to  be  asked 
even  of  a Moses,  There  is  a period  when  crying  should  give 
place  to  action  ; when  prayer  is  heard  and  the  Red  Sea  is 
dividing,  it  would  be  shameful  disobedience  to  remain  trem- 
bling and  praying.  Therefore  Moses  must  lift  his  rod  and 
speak  to  the  children  of  Israel  that  they  go  forward.  Every 
fruit  of  the  Spirit  comes  in  its  season,  and  is  then  most  pre- 
cious ; out  of  season  even  prayer  comes  not  to  perfection.  Ask, 
by  all  means  ; but  prepare  yourself  to  receive.  Seek  ear- 
nestly ; but  do  not  hold  back  when  the  hour  arrives  for  you  to 
find.  Knock,  and  knock  again  ; but  hasten  to  enter  as  soon  as 
the  door  is  open. 

When  we  ought  to  believe  that  we  have  the  mercy,  why  do 
we  continue  to  cry  for  it  as  though  we  had  not  obtained  it  ? 
When  increased  faith  is  all  that  is  wanted,  why  are  we  seeking 
the  blessing  which  God  places  within  reach  of  our  faith  ? 
When  duty  is  quite  clear,  why  hesitate  to  perform  it  and  make 
prayer  an  excuse  for  our  delay  ? 

The  question  should  be  asked  of  all  who  pray  : “ Wherefore 
criest  thou  unto  me 

I,  Sometimes  the  answer  will  be  very  unsatisfactory. 

1.  Because  I was  brought  up  to  do  so.  Some  have  perpe- 
trated gross  hypocrisy  through  repeating  forms  of 
prayer  which  they  learned  in  childhood.  We  have 
heard  of  one  who  prayed  for  his  father  and  mother  in 
his  old  age.  John  iv.  24. 


4G 


MY  SERMON-NOTES. 


2.  It  is  a part  of  my  religion.  These  pray  as  a Dervish 

dances  or  a Fakir  holds  his  arm  aloft  ; bat  they  know 
nothing  of  the  spiritual  reality  of  prayer.  Matt.  vi.  *7. 

3.  It  is  a right  thing  to  do.  So  indeed  it  is  if  we  pray 

aright  ; but  the  mere  repetition  of  pious  words  is 
vanity.  Is.  xxix.  13. 

4.  I feel  easier  in  my  mind  after  it.  Ought  you  to  feel 

easier  ? May  not  your  formal  prayers  be  a mockery 
of  God,  and  so  an  increase  of  sin  ? Is.  i.  12-15  ; 
Ezek.  XX.  31. 

5.  I think  it  meretorious  and  saving.  This  is  sheer  false- 

hood, and  a high  offence  against  the  merit  and  sacri- 
fice of  the  Lord  Jesus. 

II.  Sometimes  the  answer  will  betray  ignorance. 

1.  When  it  hinders  immediate  repentance.  Instead  of  quit- 

ting sin  and  mourning  over  it,  some  men  talk  of 
praying.  ‘ * To  obey  is  better  than  sacrifice,  ’ ’ and 
better  than  supplication. 

2.  When  it  keeps  from  faith  in  Jesus.  The  gospel  is  not 

“ pray  and  be  saved  but  “ believe  on  the  Lord 
Jesus  Christ  and  thou  shalt  be  saved.’’  Matt.  vii. 
21  ; John  vi.  47. 

3.  When  we  suppose  that  it  fits  us  for  Jesus.  We  must 

come  to  him  as  sinners,  and  not  set  up  our  prayers  as 
a sort  of  righteousness.  Luke  xviii.  11,  12. 

4.  When  we  think  that  prayer  alone  will  bring  a blessing. 

III.  Sometimes  the  answer  will  be  quite  correct. 

1.  Because  I must.  I am  in  trouble,  and  must  pray  or  per- 

ish. Sighs  and  cries  are  not  made  to  order,  they  are 
the  irresistible  outbursts  of  the  heart.  Ps.  xlii.  1 ; 
Bom.  viii.  26. 

2.  Because  I know  I shall  be  heard,  and  therefore  I feel  a 

strong  desire  to  deal  with  God  in  supplication. 
‘‘  Because  he  hath  inclined  his  ear  unto  me,  therefore 
will  I call  upon  him.”  Ps.  cxvi.  2. 


IX.  UNSEASONABLE  PIIAYER. 


47 


3.  Because  I delij^ht  in  it  ; it  brings  rest  to  my  mind,  and 

hope  to  my  heart.  It  is  a sweet  means  of  commu- 
nion with  my  God.  “It  is  good  for  me  to  draw 
near  to  God.’’  Ps.  Ixxiii.  28. 

4.  Because  I feel  that  I can  best  express  the  little  faith  and 

repentance  I have  by  crying  to  the  Lord  for  more. 

5.  Because  these  grow  as  I pray.  No  doubt  we  may  pray 

ourselves  into  a good  frame  if  God  the  Iloly  Ghost 
blesses  us. 

G.  Because  I look  for  all  from  God,  and  therefore  I cry  to 
him.  Ps.  Ixii.  5.  He  will  be  inquired  of  by  us. 
Ezek.  xxxvi.  37. 

Where  must  those  be  who  depend  upon  their  own 
prayers  ? 

What  are  those  who  live  without  prayer  ? 

What  are  those  who  can  give  no  reason  for  praying,  but 
superstitiously  repeat  words  without  heart  ? 


Cases  in  Point,  etc. 

An  anxious  inquirer  to  whom  I had  plainly  put  the  great 
gospel  command,  “ Believe  in  the  Lord  Jesus,’’  constantly 
baffled  my  attempts  to  lead  her  out  of  self  to  Christ.  At  last 
she  cried  out,  “ Pray  for  me  ! pray  for  me  !”  She  seemed 
greatly  shocked  when  I replied,  “ I will  do  nothing  of  the 
kind.  I have  prayed  for  you  before  ; but  if  you  refuse  to  be- 
lieve the  word  of  the  Lord,  I do  not  see  what  I can  pray  for. 
The  Lord  bids  you  believe  his  Son,  and  if  you  will  not  do  so, 
but  persist  in  making  God  a liar,  you  will  perish,  and  you 
richly  deserve  it.  ” This  brought  her  to  her  bearings.  She 
begged  me  again  to  tell  her  the  way  of  salvation  ; she  quietly 
received  it  as  a little  child,  her  frame  quivered,  her  face  bright- 
ened, and  she  cried,  “ Sir,  I can  believe,  I do  believe,  and  I 
am  saved.  Thank  you  for  refusing  to  comfort  me  in  my  un- 
belief.” Then  she  said  very  softly,  “ Will  you  not  pray  for 


48 


MY  SERMON-XOTES. 


me  now  Assuredly  I did,  and  we  rejoiced  together  that  we 
could  offer  the  prayer  of  faith. 

A good  illustration  of  the  need  of  following  up  prayer  by 
effort  may  be  found  in  the  following  anecdote  : 

A scholar  was  remarkable  for  repeating  her  lessons  well. 
Her  school-fellow,  rather  idly  inclined,  said  to  her  one  day, 
'''  How  is  it  that  you  always  say  your  lessons  so  perfectly  ?’’ 
She  replied,  ‘‘  I always  pray  that  I may  say  my  lessons  well.’’ 
“ Do  you  said  the  other  ; ‘‘  well,  then,  I will  pray,  too 
but  alas  I the  next  morning  she  could  not  even  repeat  a word 
of  her  usual  task.  Very  much  confounded,  she  ran  to  her 
friend,  and  reproached  her  as  deceitful.  I prayed,”  said  she, 
“ but  I could  not  say  a single  word  of  my  lesson.”  ‘‘  Per- 
haps,” rejoined  the  other,  “you  took  no  pains  to  learn  it.” 
“ Learn  it  ! Learn  it  ! I did  not  learn  it  at  all,”  answered 
the  first  ; I thought  I had  no  occasion  to  learn  it  when  I 
prayed  that  I might  say  it.”  The  mistake  is  a very  common 
one. 

In  a great  thaw  on  one  of  the  American  rivers,  there  was  a 
man  on  one  of  the  cakes  of  ice,  which  was  not  yet  actually 
separated  from  the  unbroken  mass.  In  his  terror,  however,  he 
did  not  see  this,  but  knelt  down  and  began  to  pray  aloud  for 
God  to  deliver  him.  The  spectators  on  the  shore  cried  loudly 
to  him : “Man,  man,  stop  praying,  and  run  for  the  shore.” 
So  I would  say  to  some  of  you,  “ Rest  not  in  praying,  but 
believe  in  Jesus.” — Quoted  in  the  Christian  1874. 

On  one  occasion,  when  Bunyan  was  endeavoring  to  pray,  the 
tempter  suggested  “ that  neither  the  mercy  of  God,  not  yet  tlu 
blood  of  Christ,  at  all  concerned  him,  nor  could  they  help  him 
by  reason  of  his  sin  ; therefore  it  was  vain  to  pray.”  Yet  he 
thought  with  himself,  “ I will  pray.”  “ But,”  said  the 
tempter,  ‘‘  your  sin  is  unpardonable.”  “ Well,”  said  he,  “ I 
will  pray.”  “It  is  to  no  boot,”  said  the  adversary.  And 
still  he  answered,  “ I will  pray.  And  so  he  began  liis 

prayer  : “ Lord,  Satan  tells  me  that  neither  thy  mercy  nor 


IX.  UNSEASONABLE  PRAYER. 


49 


Christ’s  blood  is  sufficient  to  save  my  soul.  Lord,  shall  I 
honor  thee  most  by  believing  thou  wilt  and  canst  ? or  him,  by 
believing  thou  neither  wilt  nor  canst  ? Lord,  I would  fain 
honor  thee  by  believing  that  thou  canst  and  wilt.”  And  while 
he  was  thus  speaking,  “ as  if  some  one  had  clapped  him  on  the 
back,”  that  Scripture  fastened  on  his  mind,  Oh,  man,  great 
is  thy  faith.” 

‘‘  Seek  thou  thy  God  alone  by  prayer, 

And  thou  shalt  doubt — perchance  despair ; 

But  seek  him  also  by  endeavor, 

And  thou  shalt  find  him  gracious  ever.” 


X. 


ttiu.  26. — “ ®l)«n  iHos£0  atooiJ  in  tijc  gate  of  tl)c 
camp,  aniJ  saib,  iDl)o  is  on  tl)c  Corii’s  sibe?  let  l)im 
come  unto  me.  all  tl)e  sons  of  Ccui  gotljereiJ 
tljemselues  togetljer  unto  l)im.” 

Israel  had  rebelled  against  Jehovah,  and  had  set  up  the 
golden  calf.  Moses  appeared  among  them,  and  in  great  wrath 
threw  down  their  idol  and  rebuked  Aaron.  The  people  were 
awestruck  by  the  presence  of  the  servant  of  the  Lord,  and 
sought  their  tents,  save  only  a number  of  the  more  hardened 
who  brazened  it  out.  Moses,  feeling  that  this  great  rebellion 
must  be  crushed  and  punished,  summoned  the  faithful  to  his 
standard,  and  those  who  came  were  of  the  tribe  of  Levi. 
These,  with  stern  fidelity,  fulfilled  their  mission,  and  hence 
were  made  teachers  of  Israel  forever.  Decision  is  that  which 
the  Lord  looks  for  in  his  ministers,  and  when  he  sees  it  he  will 
reward  it.  Remember  the  blessing  of  Levi,  in  Deut.  xxxiii. 
“ And  of  Levi  he  said.  Let  thy  Thummin  and  thy  Urim  be 
with  thy  holy  one,  whom  thou  didst  prove  at  Massah,  and  with 
whom  thou  didst  strive  at  the  waters  of  Meribah  ; Who  said 
unto  his  father  and  to  his  mother,  I have  not  seen  him  ; neither 
did  he  acknowledge  his  brethren,  nor  knew  his  own  children  : 
for  they  have  observed  thy  word,  and  kept  thy  covenant. 
They  shall  teach  Jacob  thy  judgments,  and  Israel  thy  law  : 
they  shall  put  incense  before  thee,  and  whole  burnt  sacrifice 
upon  thine  altar.  ^ ^ 

All  true  men  ought  to  be  decided,  for  a dreadful  conflict  is 
going  on  at  this  present  day,  and  a curse  will  fall  on  neutrals. 


X.  WHO  IS  ON  THE  lord’s  SIDE? 


51 


I,  The  conflict,  and  which  is  the  Lord’s  side. 

Belief  in  God  against  atheism  and  other  forms  of  unbe- 
lief. 

Scripture  in  opposition  to  false  philosophy  and  mod- 
ern thought.” 

The  gospel  versus  superstition. 

Christ  versus  self-righteousness. 

The  commands  of  God  versus  self -pleasing. 

Holiness  and  right,  against  sin  and  oppression. 

II.  The  Lord’s  friends  and  what  they  must  do. 

They  must  own  their  allegiance  openly.  Consecrate 
yourselves  to-day  to  the  Lord  ” (verse  29). 

They  should  come  out  and  rally  to  the  standard  : 
Who  is  on  the  Lord’s  side  ? let  him  come  unto 
me.”  We  do  this  by  open  union  with  the  church, 
by  boldly  rebuking  sin,  by  testifying  for  truth,  by 
not  conforming  to  the  world,  and  by  conforming  to 
Christ  our  Lord.  2 Cor.  viii.  5. 

They  must  be  willing  to  be  in  a minority  : one  tribe 
against  eleven,  if  need  be. 

They  must  become  aggressive.  Put  every  man  his 
sword  by  his  side”  (verse  27). 

Their  zeal  must  overmaster  nature’s  ties.  “ Neither 
did  he  acknowledge  his  brethren,”  etc.  Deuk 
xxxiii.  9. 

They  must  do  what  they  are  bidden.  “ And  the  chil- 
dren of  Levi  did  according  to  the  word  of  Moses.” 
Ex.  xxxii.  28. 


III.  The  Lord’s  host  and  its  encouragements. 


Their  cause  is  that  of  right  and  truth.  A good  cause  is 
a firm  foundation  and  a powerful  stimulus  of  valor. 

It  is  the  cause  of  the  Almighty  God.  “ They  have  ob- 
served thy  word,  and  kept  thy  covenant.”  Deut. 
xxxiii.  9. 


i^mERSITY  OF 

library 


ILLINOIS 


52 


MY  SEKMOX-NOTES. 


Christ  himself  is  our  Captain.  Who  can  hesitate  with 
such  a Chieftain  ? ‘‘A  leader  and  commander  for  the 
people.”  Is.  Iv.  4. 

The  angels  are  with  us.  Horses  of  fire  and  chariots  of 
fire  are  round  about  the  Lord’s  servants.  2 Kinor 
vi.  17. 

Thousands  of  the  best  of  men  have  been  on  this  side. 
Heb.  xii.  1. 

It  is  the  side  of  conscience,  and  of  a clean  heart. 

It  is  that  side  of  the  warfare  which  ends  in  heaven  and 
victory,  world  without  end.  Eev.  xix.  14. 

IV,  The  question  of  the  text,  and  proposals  for  enlist- 
ment. 

Take  the  shilling — by  faith  receive  the  promise. 

Put  on  the  colors — by  confessing  Christ  openly  in  bap- 
tism. 

Submit  to  drill — be  willing  to  learn,  and  yield  to  disci- 
pline. 

Put  on  the  regimentals — wear  the  garments  of  holiness, 
the  livery  of  love,  the  whole  armor  of  God.  Eph. 
vi.  13-18. 

Gird  on  your  sword — ‘‘  The  sword  of  the  Spirit,  which 
is  the  word  of  God.” 

Enter  on  civil  war  first.  Wage  war  within  your  own 
soul.  Slay  sin,  conquer  self,  cast  down  high  looks, 
etc. 

March  to  the  field.  Fight  with  falsehood,  superstition, 
cruelty,  oppression,  drunkenness,  uncleanness,  and 
sin  of  every  sort,  anywhere  and  everywhere. 


Illustrative  Extracts. 

“We  trust  the  Lord  is  on  our  side,  Mr.  Lincoln,”  said  the 
speaker  of  a delegation  of  Christian  people  to  that  good  man, 
during  one  of  the  darkest  days  of  the  American  Civil  War, 


X.  WHO  IS  OX  THE  LOKD’S  SIDE? 


53 


I do  not  regard  that  as  so  essential  as  something  else/^  re- 
plied Mr.  Lincoln.  The  worthy  visitors  looked  horror-struck, 
until  the  President  added  : ^ ‘ I am  most  concerned  to  know 
that  we  are  on  the  Lord’s  side.” 

Mr.  Lincoln  was  right.  The  right  side  is  not  my  side  or 
your  side.  The  Lord’s  side  is  the  place  to  which  every  one  ot 
us  should  rally.  ■ His  banner  has  right,  truth,  love,  and  holi- 
ness written  on  it.  Be  sure  you  stand  up  for  God’s  banner, 
even  if  you  stand  alone. 

Guizot,  in  his  life  of  St.  Louis  of  France,  says  that  the  latter 
had  many  vassals  who  were  also  vassals  of  the  King  of  Eng- 
land, and  that  many  subtle  and  difficult  questions  arose  as  to  the 
extent  of  the  service  which  they  owed  to  these  kings.  At 
length  the  French  king  commanded  all  those  nobles  who  held 
lands  in  English  territory  to  appear  before  him,  and  then  he 
said  to  them  : “ As  it  is  impossible  for  any  man  living  in  my 
kingdom  and  having  possessions  in  England  rightly  to  serve 
two  masters,  you  must  either  attach  yourselves  altogether  to 
me,  or  inseparably  to  the  King  of  England.”  After  saying 
this,  he  gave  them  a certain  day  by  which  to  make  their 
choice. 

“ The  Son  of  God  goes  forth  to  war, 

A kingly  crown  to  gain  ; 

His  blood-red  banner  streams  afar  : 

Who  follows  in  his  train  ?’  * etc. 

Set  down  my  name,  sir.”  According  to  Bunyan,  these 
were  the  words  of  the  man  who  fought  his  way  into  the  palace, 
and  who  was  welcomed  with  the  song  : 

‘‘  Come  in,  come  in. 

Eternal  glory  thou  shalt  win.’  ’ 

A dear  friend  of  mine,  the  head  of  a family  of  grown-up 
sons  and  daughters,  lately  passed  away  very  suddenly.  The 
day  before  he  died  all  the  members  of  the  household  were 
with  him,  including  one  who  had  recently,  like  the  rest,  expe- 
rienced the  power  of  saving  grace.  The  father’s  joy  was  great. 


54 


MY  SEllMOis^-NOTES. 


as  he  put  his  hand  upon  one  after  another  of  his  offspring,  say* 
ing  with  an  overflowing  heart,  ‘‘  And  this  one  on  the  Lord’s 
side  ! and  this  one  on  the  Lord’s  side  !”  How  would  it  be 
with  our  hearer  should  he  have  to  stand  at  the  death-bed  of  a 
godly  parent  ? Would  that  parent  rejoice  over  him  because  he 
is  on  the  Lord’s  side  ? 


XL 


Cit).  b.  29. — “ §e  el)all  lag  l)ia  Ijonir  ttjjon  tl)e  l)ea^ 
of  tl)c  ain  offering.” 

Here  we  have  an  emblem  of  the  way  in  which  a sacrifice  be- 
comes available  for  the  offerer.  The  same  ceremony  is  com- 
manded in  chapter  iv.  4,  15,  24,  33,  and  in  other  places  : it  is 
therefore  important  and  instructive. 

The  question  with  many  souls  is  how  to  obtain  an  interest  in 
Christ  so  as  to  be  saved  by  him.  Never  could  a weightier 
question  be  asked. 

It  is  certain  that  this  is  absolutely  needful  ; but  alas,  it  has 
been  fearfully  neglected  by  many.  In  vain  did  Christ  die  if  he 
is  not  believed  in. 

It  ought  to  be  attended  to  at  once. 

The  text  gives  us  a pictorial  answer  to  tne  question  : How 
can  Christ’s  sacrifice  become  available  for  me  ? 

Let  us  learn  ; 

I.  The  intent  of  the  symbol. 

1.  It  was  a confession  of  sin : else  no  need  of  a sin  offering. 

To  this  was  added  a confession  of  the  desert  of  punish- 
ment, or  why  should  the  victim  be  slain  ? 

There  was  also  an  abandonment  of  all  other  methods  of 
removing  sin.  The  hands  were  empty,  and  laid  alone 
upon  the  sin  offering. 

Do  this  at  the  cross  ; for  there  alone  is  sin  put  away. 

2.  It  was  a consent  to  the  plan  of  substitution. 

Some  raise  questions  as  to  the  justice  and  certainty  of 
this  method  of  salvation  ; but  he  who  is  to  be  saved 


56 


MY  SERMOK-NOTES. 


does  not  so,  for  he  sees  that  God  himself  is  the  best 
judge  of  its  rightness,  and  if  he  is  content  we  may  as- 
suredly be  so. 

Substitution  exceedingly  honors  the  law,  and.  vindicates 
justice. 

There  is  no  other  plan  which  meets  the  ease,  or  even 
fairly  looks  at  it.  Man’s  sense  of  guilt  is  not  met  by 
other  proposals. 

But  this  brings  rest  to  the  most  tender  conscience. 

What  if  we  trace  the  globe  around, 

And  search  from  Britain  to  Japan, 

There  shall  be  no  religion  found 
So  just  to  God,  so  safe  to  man.’* 

3.  It  was  an  acceptance  of  the  victim. 

Jesus  is  the  most  natural  substitute,  for  he  is  the  second 
Adam,  the  second  head  of  the  race  ; the  true  ideal 
man. 

He  is  the  only  person  able  to  offer  satisfaction,  having 
a perfect  humanity  united  with  his  Godhead. 

He  alone  is  acceptable  to  God  ; he  may  well  be  accept- 
able to  us. 

4.  It  was  a believing  transference  of  sin. 

By  laying  on  of  hands  sin  was  typically  laid  on  the 
victim. 

It  was  laid  there  so  as  to  be  no  longer  on  the  offerer. 

6.  It  was  a dependence — leaning  on  the  victim. 

Is  there  not  a most  sure  stay  in  Jesus  for  the  leaning 
heart  ? 

Consider  the  nature  of  the  suffering  and  death  by  which 
the  atonement  was  made,  and  you  will  rest  in  it. 

Consider  the  dignity  and  worth  of  the  sacrifice  by  whom 
the  death  was  endured.  The  glory  of  Christ’s  person 
enhances  the  value  of  his  atonement.  Heb.  x.  5-10. 

Remember  that  none  of  the  saints  now  in  heaven  have 
had  any  other  atoning  sacrifice.  ‘‘Jesus  only”  has 


XI.  LAYING  THE  IIAJSI)  ON  THE  SACllIFICE. 


57 


been  the  motto  of  all  justified  ones.  ‘‘  He  offered 
one  sacrifice  for  sins  forever.’’  Heb.  x.  12. 

Those  of  us  who  are  saved  are  resting  there  alone  ; why 
should  not  you,  and  every  anxious  one  ? 

II.  The  simplicity  of  the  symbol. 

1.  There  were  no  antecedent  rites.  The  victim  was  there, 

and  hands  were  laid  on  it  : nothing  more.  We  add 
neither  preface  nor  appendix  to  Christ  ; he  is  Alpha 
and  Omega. 

2.  The  offerer  came  in  all  his  sin.  ‘‘Just  as  I am.”  It 

was  to  have  his  sin  removed  that  the  offerer  brought 
the  sacrifice  ; not  because  he  had  himself  removed  it. 

3.  There  was  nothing  in  his  hand  of  merit,  or  price. 

4.  There  was  nothing  on  his  hand.  No  gold  ring  to  indi- 

cate wealth  ; no  signet  of  power  ; no  jewel  of  rank. 
The  offerer  came  as  a man,  and  not  as  learned,  rich, 
or  honorable. 

5.  He  performed  no  cunning  legerdemain  with  his  hand. 

By  leaning  upon  it  he  took  the  victim  to  be  his  rep- 
resentative ; but  he  placed  no  reliance  upon  ceremo- 
nial performances. 

6.  Nothing  was  done  to  his  hand.  His  ground  of  trust  was 

the  sacrifice,  not  his  hands.  He  desired  his  hand  to 
be  clean,  but  upon  that  fact  he  did  not  rest  for  pardon. 

Come  then,  dear  hearer,  whether  saint  or  sinner,  and  lean 
hard  upon  Jesus.  He  taketh  away  the  sin  of  the  world.  Trust 
him  with  your  sin,  and  it  is  forever  put  away.  Put  forth  now 
your  hand,  and  adopt  the  expiation  of  the  redeeming  Lord  as^ 
your  expiation. 


Anecdotes  and  Illustrations. 

A poor  blind  woman  in  Liverpool,  after  her  conversion, 
committed  many  hymns  to  memory.  She  was  an  occasional 
attendant  upon  the  old  Earl  of  Derby,  the  grandfather  of  the 


58 


MY  SEKMON-i^OTES. 


present  earl.  She  repeated  one  of  her  hymns  to  him.  The 
old  earl  liked  it,  and  encouraged  her  to  repeat  more.  But  one 
day,  when  repeating  the  hymn  of  Charles  Wesley,  “ All  ye 
that  pass  by,’’  she  came  to  the  words  : 

The  Lord  in  the  day  of  his  anger  did  lay 

Your  sins  on  the  Lamb,  and  he  bore  them  away.” 

He  said  : Stop,  Mrs.  Brass,  don’t  you  think  it  should  be 

‘ The  Lord  in  the  day  of  his  mercy  did  lay  ’ ?” 

She  did  not  think  his  criticism  valid  ; but  it  proved  that  she 
was  not  repeating  her  verses  to  inattentive  ears,  and  other  indi- 
cations showed  that  the  blind  woman  was  made  a blessing  to 
the  dying  nobleman. — Paxton  HooPs  ^^Life  of  Isaac  Watts.^’* 

When  Christmas  Evans  was  about  to  die,  several  ministers 
were  standing  round  his  bed.  He  said  to  them  : Preach 

Christ  to  the  people,  brethren.  Look  at  me  ; in  myself  I am 
nothing  but  ruin.  But  look  at  me  in  Christ  ; I am  heaven  and 
salvation.” 

It  is  not  the  quantity  of  thy  faith  that  shall  save  thee.  A 
drop  of  water  is  as  true  water  as  the  whole  ocean.  So  a little 
faith  is  as  true  faith  as  the  greatest.  A child  eight  days  old  is 
as  really  a man  as  one  of  sixty  years  ; a spark  of  fire  is  as  true 
fire  as  a great  flame  ; a sickly  man  is  as  truly  living  as  a 
healthy  man.  So  it  is  not  the  measure  of  thy  faith  that  saves 
thee — it  is  the  blood  that  it  grips  to  that  saves  thee.  As  the 
weak  hand  of  a child,  that  leads  the  spoon  to  the  mouth,  will 
feed  it  as  well  as  the  strong  arm  of  a man  ; for  it  is  not  the 
hand  that  feeds  thee — albeit,  it  puts  the  meat  into  thy  mouth, 
but  it  is  the  meat  carried  into  thy  stomach  that  feeds  thee.  So 
if  thou  canst  grip  Christ  ever  so  weakly,  he  will  not  let  thee 
perish.  . . . The  weakest  hands  can  take  a gift  as  well  as  the 
strongest.  Now,  Christ  is  this  gift,  and  weak  faith  may  grip 
him  as  well  as  strong  faith,  and  Christ  is  as  truly  thine  when 
thou  hast  weak  faith,  as  when  thou  hast  come  to  those  tri- 
umphant joys  through  the  strength  of  faith. — Welsh, 


XL  LAYING  THE  HAND  ON  THE  SACRIFICE. 


59 


The  Puritans  speak  of  faith  as  a recumbency,  a leaning.  It 
needs  no  power  to  lean  ; it  is  a cessation  from  our  own 
strength,  and  allowing  our  weakness  to  depend  upon  another’s 
power,  Let  no  man  say  : I cannot  lean  it  is  not  a ques- 

tion of  what  you  can  do,  but  a confession  of  what  you  cannot 
do,  and  a leaving  of  the  whole  matter  with  Jesus.  No  woman 
could  say,  I cannot  swoon  it  is  not  a matter  of  power, 
^Die  into  the  life  of  Christ  ; let  him  be  all  in  all  while  vou  are 
nothing  at  all. 


XII. 


^itm.  ii.  1, — “:3lnlr  tul)cn  tl)c  people  complained,  it 
diopleased  tl)e  Cord:  and  tl)e  Cord  l)eard  it;  and 
l)is  anger  mas  kindled;  and  tl)e  fire  of  tl)e  Cord 
burnt  among  tl)em,  and  consumed  tl)em  tljat  mere  in 
tl)e  uttermost  parts  of  tl)e  camp.” 

Rehearse  the  historical  fact.  Observe  how  the  mischief  be- 
gan in  the  outskirts  among  the  mixed  multitude,  and  how  the 
fire  of  the  Lord  burned  in  the  uttermost  parts  of  the  camp. 
The  great  danger  of  the  Church  lies  in  her  camp-followers  or 
hangers-on  ; they  infect  the  true  Israel.  Hence  the  need  of 
guarding  the  entrance  of  the  Church,  and  keeping  up  discipline 
within  it.  Grumbling,  discontent,  ungrateful  complaining — 
these  are  grievous  offences  against  our  gracious  God. 

We  shall  consider  the  subject  in  a series  of  observations. 

I.  A DISSATISFIED  SPIRIT  CAUSES  DISPLEASURE  TO  THE  LoRD. 

1.  This  we  might  infer  from  our  own  feelings,  when  depen- 

dents, children,  servants,  or  receivers  of  alms  are 
always  grumbling.  We  , grow  weary  of  them,  and 
angry  with  them. 

2.  In  the  case  of  men  toward  God  it  is  much  worse  for  them 

to  murmur,  since  they  deserve  no  good  at  his  hands, 
but  the  very  reverse.  “Wherefore  doth  a living 
man  complain,  a man  for  the  punishment  of  his 
sins?’’  Lam.  iii.  39  ; Ps.  ciii.  10. 

3.  In  that  case  also  it  is  a reflection  upon  the  Lord’s  good- 

ness, wisdom,  truth,  and  power.  See  the  complaint 
in  verses  4,  5,  6. 


XTI.  AGAINST  MURMURING. 


61 


4.  The  evil  lusting  which  attends  the  complaining  proves  its 

injurious  character.  We  are  ready  for  anything 
when  we  quarrel  with  God.  1 Cor.  x.  5-12. 

5.  God  thinks  so  ill  of  it  that  his  wrath  burns,  and  chastise- 

ment is  not  long  withheld.  See  verse  33  of  this 
chapter,  and  other  parts  of  Scripture. 

IL  A DISSATISFIED  SPIRIT  FANCIES  IT  WOULD  FIND  PLEASURE 
IN  THINGS  DENIED  IT. 

Israel  had  manna,  but  sighed  for  fish,  cucumbers,  melons, 

. onions,  etc. 

But  to  set  an  imaginary  value  upon  that  which  we  have  not  : 

1.  Is  foolish,  childish,  pettish. 

2.  Is  injurious  to  ourselves,  for  it  prevents  our  enjoying  what 

we  already  have.  It  leads  men  to  slander  angels^ 
food  and  call  it  this  light  bread.’’  It  led  Haman 
to  think  nothing  of  his  prosperity  because  a single 
person  refused  him  reverence.  Esther  v.  13. 

3.  Is  slanderous  toward  God,  and  ungrateful  to  him. 

4.  Leads  to  rebellion,  falsehood,  envy,  and  all  manner  of 

sins. 

III.  A DISSATISFIED  SPIRIT  FINDS  NO  PLEASURE  FOR  ITSELF 
EVEN  WHEN  ITS  WISH  IS  FULFILLED, 

The  Israelites  had  flesh  in  superabundance  in  answer  to  their 
foolish  prayers,  but  : 

1.  It  was  attended  with  leanness  of  soul.  Ps.  cvi.  15. 

2.  It  brought  satiety.  Until  it  come  out  at  your  nostrils, 

and  it  be  loathsome  unto  you”  (verse  20). 

3.  It  caused  death.  He  ‘‘  slew  the  fattest  of  them.”  Ps, 

Ixxviii.  31. 

4.  It  thus  led  lo  mourning  on  all  sides.  Kibroth  Hattaavah, 

or,  ‘ ‘ the  graves  of  lust,  ’ ’ was  the  name  of  this  station 
(verse  34). 


62 


MY  SERMON-NOTES. 


IV.  A DISSATISFIED  SPIRIT  SHOWS  THAT  THE  MIND  NEEDS 
REGULATING. 

Grace  would  put  our  desires  in" order,  and  keep  our  thoughts 
and  affections  in  their  proper  places,  thus  : 

1.  Content  with  such  things  as  we  have.  Ileh.  xiii.  5. 

2.  Toward  other  things  moderate  in  desire.  “ Give  me 

neither  poverty  nor  riches.’’  Prov.  xxx.  8. 

3.  Concerning  earthly  things  which  may  be  lacking,  fully 

resigned.  Not  as  I will,  but  as  thou  wilt.”  Matt, 
xxvi.  39. 

4.  First,  and  most  eagerly,  desiring  God.  ‘‘  My  soul  thirst- 

eth  for  God,”  etc.  Ps.  xlii.  2. 

5.  Next,  coveting  earnestly  the  best  gifts.  1 Cor.  xii.  31. 

6.  Following  ever  in  love  the  more  excellent  way.  1 Cor. 

xii.  31. 


Helpful  Notes. 

I have  read  of  Caesar,  that,  having  prepared  a great  feast  for 
his  nobles  and  friends,  it  fell  out  that  the  day  appointed  was  so 
extremely  foul  that  nothing  could  be  done  to  the  honor  of  their 
meeting  ; whereupon  he  was  so  displeased  and  enraged,  that 
he  commanded  all  them  that  had  bows  to  shoot  up  their  arrows 
at  Jupiter,  their  chief  god,  as  in  defiance  of  him  for  that  rainy 
weather  ; which,  when  they  did,  their  arrows  fell  short  of 
heaven,  and  fell  upon  their  own  heads,  so  that  many  of  them 
were  very  sorely  wounded.  So  all  our  mutterings  and  murmur- 
ings,  which  are  so  many  arrows  shot  at  God  himself,  will 
return  upon  our  own  pates,  or  hearts  ; they  reach  not  him,  but 
they  will  hit  us  ; they  hurt  not  him,  but  they  will  wound  us  ; 
therefore,  it  is  better  to  be  mute  than  to  murmur  ; it  is  dan- 
gerous to  contend  with  one  who  is  a consuming  fire.  Heb.  xii. 
29. — Thomas  Brooks. 

God  hath  much  ado  with  us.  Either  we  lack  health,  or 
quietness,  or  children,  or  wealth,  or  company,  or  ourselves  in 


XIT.  AGAINST  MURMURING. 


63 


all  these.  It  is  a wonder  the  Israe/ites  found  not  fault  with  the 
want  of  sauce  to  their  quails,  or  with  their  old  clothes,  or  their 
solitary  way.  Nature  is  moderate  in  her  desires  ; but  conceit 
is  insatiable. — Bishop  Hall, 

Murmuring  is  a quarrelling  with  God,  and  inveighing  against 
him.  They  spake  against  God.’^  Num.  xxi.  5.  The  mur- 
murer  saith  interpretatively  that  God  hath  not  dealt  well  with 
him,  and  that  he  hath  deserved  better  from  him.  The  mur- 
murer  chargeth  God  with  folly.  This  is  the  language,  or  rather 
blasphemy,  of  a murmuring  spirit — God  might  have  been  a 
wiser  and  a better  God.  The  murmurer  is  a mutineer.  The 
Israelites  are  called  in  the  same  text  ‘‘  murmurers’’  and  ‘‘  reb- 
els” (Num.  xvii.  10)  ; and  is  not  rebellion  as  the  sin  of  witch- 
craft ? 1 Sam.  XV.  23.  Thou  that  art  a murmurer  art  in  the 

account  of  God  as  a witch,  a sorcerer,  as  one  that  deals  v/ith 
the  devil.  This  is  a sin  of  the  first  magnitude.  Murmuring 
often  ends  in  cursing  ; Micah’s  mother  fell  to  cursing  when  the 
talents  of  silver  were  taken  away.  Judges  xvii.  2.  So  doth  the 
murmurer  when  a part  of  his  estate  is  taken  away.  Our  mur- 
muring is  the  devil’s  music  ; this  is  that  sin  which  God  cannot 
bear  : “ How  long  shall  I bear  with  this  evil  congregation, 
which  murmur  against  me  ?”  Num.  xiv.  27.  It  is  a sin 
which  whets  the  sword  against  a people  ; it  is  a land-destroying 
sin  : ‘‘  Neither  murmur  ye,  as  some  of  them  also  murmured, 
and  were  destroyed  of  the  destroyer.”  1 Cor.  x.  10. — 
T,  Watson, 

Losing  our  temper  with  God  is  a more  common  thing  in  the 
spiritual  life  than  many  suppose. — F,  W,  Faber, 

Life  is  a field  of  nettles  to  some  men.  Their  fretful,  worry- 
ing tempers  are  always  pricking  out  through  the  tender  skin  of 
their  uneasiness.  Why,  if  they  were  set  down  in  Paradise, 
carrying  their  bad  mind  with  them,  they  would  fret  at  the  good 
angels,  and  the  climate,  and  the  colors  even  of  the  roses.— 
J)r,  Bushnell, 

I dare  no  more  fret  than  curse  or  swear. — John  Wesley, 


64 


MY  SERMON-NOTES. 


A child  was  crying  in  passion,  and  I heard  its  mother  say  : 
If  you  cry  for  nothing,  I will  soon  give  you  something  to  cry 
for.”  From  the  sound  of  her  hand,  I gathered  the  moral  that 
those  who  cry  about  nothing  are  making  a rod  for  their  own 
backs,  and  will  probably  be  made  to  smart  under  it. 


XIII. 


Pent.  mni.  36, — “ Jbr  tl)c  Corlr  sljall  l)ia  pco- 
^3U,  Qui)  repent  l)imself  for  l)ia  aernanta,  tuljen  l)e 
aeetl)  tijat  tl)eir  potner  ia  gone,  anb  tljere  ia  none 
al)ut  np  or  left.” 

To  ungodly  men  the  time  of  their  fall  is  fatal  ; there  is  no 
rising  again  for  them.  They  mount  higher  and  higher  upon 
the  ladder  of  riches  ; but  at  last  they  can  climb  no  higher,  their 
feet  slide,  and  all  is  over.  This  calamity  hasteneth  on.  ‘‘  To 
me  belongeth  vengeance,  and  recompense  ; their  foot  shall 
slide  in  due  time  : for  the  day  of  their  calamity  is  at  hand,  and 
the  things  that  shall  come  upon  them  make  haste’^  (verse  35). 

But  it  is  not  so  with  three  characters  of  whom  we  will  now 
speak  ; they  are  judged  in  this  world  that  they  may  not  be 
condemned  hereafter  (1  Cor.  xi.  32).  Of  each  of  them  it  may 
be  said  : “ Though  he  fall,  he  shall  not  be  utterly  cast  down.^’ 
Ps.  xxxvii.  24. 

I.  The  Lord’s  own  church. 

1.  A church  may  be  sorely  tried — power  gone,  none  left.” 

By  persecution  the  faithful  may  be  cut  off.  Ps.  evii.  39. 

By  removals,  death,  poverty,  a church  may  be  depleted 
to  a painful  extent.  Is.  i.  8,  9. 

Through  the  lack  of  a faithful  ministry,  there  may  be 
no  increase  ; and  those  who  remain  may  grow  feeble 
and  dispirited. 

By  general  falling  off  of  hearers,  members,  etc.,  a 
church  may  be  sorely  distressed.  Various  circum- 
stances may  scatter  a people,  such  as  internal  dissen- 


66 


MY  SERMON-NOTES. 


si  on,  pestilent  heresy,  and  lack  of  spiritual  life. 
Where  there  is  no  spiritual  food  hungry  souls  find  no 
home.  Job  xv.  23. 

2.  But  it  may  then  cry  to  God. 

If  indeed  his  'people,  the  covenant  stands,  and  he  will 
judge  them. 

If  still  his  servants,  the  bond  holds  on  his  side,  and  he 
will  repent  himself  for  them. 

His  eye  is  ever  upon  them,  and  their  eye  should  be  up 
to  him, 

3.  He  will  return  and  revive  his  own  church.  He  who 

killed  will  make  alive  (verse  39).  He  pities  his  chil- 
dren when  he  sees  them  broken  down  under  their 
sorrows. 

4.  Meanwhile  the  trial  is  permitted  : 

To  find  out  his  servants  and  drive  out  hypocrites.  Is. 
xxxiii.  14. 

To  test  the  faith  of  sincere  saints,  and  to  strengthen  it. 
^"o  manifest  his  own  grace  by  supporting  them  under 
the  trying  times,  and  by  visiting  them  with  future 
blessing. 

To  secure  to  himself  the  glory  when  the  happier  days 
are  granted. 

II.  The  tried  believer. 

1.  His  power  may  be  gone.  Personally  he  becomes  help- 

less. Bodily  health  fails,  prudence  is  baffled,  skill  is 
taken  away,  courage  sinks,  even  spiritual  force  de- 
parts. Lam.  iii.  17,  18. 

2.  His  earthly  help  may  fail.  ‘‘  There  is  none  shut  up  or 

left.’’  A man  without  a friend  moves  the  compas- 
sion of  God. 

3.  He  may  be  assailed  by  doubts  and  fears,  and  hardly  know 

what  to  do  with  himself.  Job  iii.  23-26.  In  all 
this  there  may  be  chastisement  for  sin.  It  is  so  de- 
scribed in  the  context. 


XIII.  man’s  extremity  god’s  opportunity. 


G7 


4.  His  hope  lies  in  the  compassion  of  God  ; he  has  no  pleas- 
ure in  putting  his  people  to  grief.  “ He  will  turn 
again,  he  will  have  compassion.^’  Micah  vii.  19. 
Such  sharp  trials  may  be  sent  because  : 

Nothing  less  would  cure  the  evil  hidden  within.  Is. 
xxvii.  9. 

Nothing  less  might  suffice  to  bring  the  whole  heart  to 
God  alone. 

Nothing  less  might  affect  the  believer’s  future  life.  Is. 
xxxviii.  16. 

Nothing  less  might  complete  his  experience,  enlarge  his 
acquaintance  with  the  Word,  and  perfect  his  testi- 
mony for  God. 

HI.  The  convinced  sinner. 

He  is  cleaned  out  of  all  that  wherein  he  prided  himself. 

1 . His  self-righteousness  is  gone.  He  has  no  boasting  of 

the  past,  or  self-trust  for  the  future.  Job  ix.  30,  31. 

2.  His  ability  to  perform  acceptable  works  is  gone.  “ Their 

power  is  gone.”  ‘‘  Dead  in  trespasses  and  sins.” 
Eph.  ii.  1. 

3.  His  secret  hopes  which  were  shut  up  are  now  all  dead  and 

buried. 

4.  His  proud  romantic  dreams  are  gone.  Is.  xxix.  8. 

5.  His  worldly  delights,  his  bold  defiance,  his  unbelief,  his 

big  talk,  his  carelessness,  his  vain  confidence,  are  all 
gone. 

6.  Nothing  is  left  but  the  pity  of  God.  Ps.  ciii.  13. 

When  the  tide  has  ebbed  out  to  the  very  uttermost,  it 
turns. 

The  prodigal  has  spent  all  before  he  returned. 
Empty-handed  sinners  are  welcome  to  the  fulness  of 
Christ. 

Since  the  Lord  repents  of  the  sorrows  of  the  despond- 
ing, they  may  well  take  heed  and  repent  of  their 
sins. 


68 


MY  SERMON-KOTES. 


Notes  in  Aid. 

The  church  in  New  Park  Street  was  sadly  reduced  in  num- 
bers, and  from  the  position  of  its  meeting- house  there  seemed 
no  prospect  before  it  but  ultimate  dissolution  ; but  there  were 
a few  in  its  midst  who  never  ceased  to  pray  for  a gracious  re- 
vival. The  congregation  became  smaller  and  smaller,  but  they 
hoped  on,  hoped  ever.  Let  it  never  be  forgotten  that  when 
they  were  at  their  worst  the  Lord  remembered  them,  and  gave 
to  them  such  a tide  of  prosperity  that  they  have  had  no  mourn- 
ing, or  doubting,  but  more  than  thirty  years  of  continued  re- 
joicing. 

Man’s  extremity  is  God’s  opportunity. 

Extremities  are  a warrant  for  importunities. 

A man  at  his  wit’s  end  is  not  at  his  faith’s  end. 

Matthew  Henry, 

Grandly  did  the  old  Scottish  believer,  of  whom  Dr.  Brown 
tells  us  in  his  Horae  Suhsecivee,  respond  to  the  challenge  of  her 
pastor,  regarding  the  ground  of  her  faith.  ‘‘  Janet,”  said  the 
minister,  what  would  you  say  if,  after  all  he  has  done  for  you, 
God  should  let  yon  drop  into  hell  ?”  “ E’en’s  (even  as)  he 

likes,”  answered  Janet  ; ‘Sf  he  does,  he’ll  lose  mair  than  Pll 
do” — meaning  that  he  would  lose  his  honor  for  truth  and 
goodness.  Therefore,  the  Lord  cannot  leave  his  people  in  the 
hour  of  their  need. 

‘ ‘ Every  praying  Christian  will  find  that  there  is  no  Geth- 
semane  without  its  angel.” 

He  brings  his  people  into  a wilderness,  but  it  is  that  he  may 
speak  comfortably  to  them  ; he  casts  them  into  a fiery  furnace, 
but  it  is  that  they  may  have  more  of  his  company. — T,  Brooks, 

A person  who  could  not  swim  had  fallen  into  the  water.  A 
man  who  could  swim  sprang  in  to  save  him.  Instead,  how- 
ever, of  at  once  taking  hold  of  the  struggling  man,  he  kept  at 
some  distance  from  him  until  he  had  ceased  struggling  ; he 
then  laid  hold  of  him,  and  pulled  him  ashore.  Upon  the  peo- 


XIII.  man’s  extremity  god’s  opportunity. 


09 


pie  on  the  pier  asking  him  why  he  did  not  at  once  take  hold  of 
the  drowning  person,  he  replied,  “ I could  not  attempt  to 
save  a man  so  long  as  he  could  try  to  save  himself.”  The 
Lord  acts  thus  toward  sinners  ; they  must  cease  from  them- 
selves, and  then  he  will  display  the  power  of  his  grace  upon 
them. 

So  long  as  a sinner  has  a mouldy  crust  of  his  own  he  will  not 
feed  upon  heavenly  manna.  They  say  that  half  a loaf  is 
better  than  no  bread,  but  this  is  not  true  ; for  on  half  a loaf 
men  lead  a starvation  existence  ; but  when  they  have  no  bread 
they  fly  to  Jesus  for  the  food  which  came  down  from  heaven. 
As  long  as  a soul  has  a farthing  to  bless  itself  with,  it  will  fool- 
ishly refuse  the  free  forgiveness  of  its  debts  ; but  absolute 
penury  drives  it  to  the  true  riches. 

“ ’Tis  perfect  poverty  alone 
That  sets  the  soul  at  large  ; 

While  we  can  call  one  mite  our  own 
We  get  no  full  discharge.** 


XIV. 


3o0l)ua  iib.  19. — 3osl)uc  saib  tmto  tl)£  pcojiU, 
i)£  cannot  ocrnc  tl)£  Corb.” 

In  answer  to  Joshua’s  challenge,  the  people  had  said,  We 
will  serve  the  Lord,  for  he  is  our  God.”  But  Joshua  knew 
them  too  well  to  trust  them,  and  reminded  them  that  they  were 
undertaking  what  they  could  not  perform.  They  did  not  be- 
lieve him,  but  cried,  Nay,  but  we  will  serve  the  Lord  but 
their  after  history  proved  the  truth  of  Joshua’s  warning. 
God’s  word  knows  us  better  than  we  know  ourselves.  God’s 
omniscience  sees  each  part  of  our  being  as  an  anatomist  sees 
the  various  portions  of  the  body,  and  he  therefore  knows  our 
moral  and  spiritual  nature  most  thoroughly.  A watchmaker  is 
the  best  judge  of  a watch  ; and  he  who  made  man  has  the  best 
knowledge  of  his  condition  and  capacity.  Let  us  dwell  upon 
his  verdict  as  to  human  ability. 

I.  The  certainty  of  the  truth  that  unrenewed  men  can- 
not SERVE  God. 

It  is  not  a physical  but  a moral  inability,  and  this  is  not 
in  their  nature,  but  in  their  fallen  nature  ; not  of 
God,  but  of  sin.  It  may  be  said  that  they  could 
serve  God  if  they  liked  ; but  in  that  ‘‘  if  ” lies  the 
hinge  of  the  whole  question.  Man’s  inability  lies  in 
the  want  of  moral  power  so  to  wish  and  will  as 
actually  to  perform.  This  leaves  him  with  undimin- 
ished responsibility  ; for  he  ought  to  be  able  to  serve 
God,  and  his  inability  is  his  fault.  Jer.  xiii.  23. 

1.  The  nature  of  God  renders  perfect  service  impossible  to 


Xiy.  MORAL  IXARILITY. 


71 


depraved  men.  Ye  cannot  serve  the*  Lord,  for 
he  is  a holy  God,  he  is  a jealous  God.”  See  con- 
text. 

2.  The  best  they  could  render  as  unrenewed  men  would  lack 
heart  and  intent,  and  therefore  must  be  unacceptable. 
Without  love  and  faith  men  cannot  please  God. 
What  are  the  prayers,  alms,  and  worshippings  of  a 
Christless  soul  ? Is.  i.  15. 

3 The  law  of  God  is  perfect,  comprehensive,  spiritual,  far- 
reaching  ; who  can  hope  to  fulfil  it  ? If  a look  may 
commit  adultery,  who  shall  in  all  points  keep  the 
law  ? Matt.  V.  28. 

4.  The  carnal  mind  is  inclined  to  self-will,  self-seeking,  lust, 

enmity,  pride,  and  all  other  evils.  ‘‘It  is  not  sub- 
ject to  the  law  of  God,  neither  indeed  can  be.” 
Rom.  viii.  7. 

5.  Let  men  try  to  be  perfectly  obedient.  They  will  not  try 

it.  They  argue  for  their  ability,  but  they  are  loath 
enough  to  exert  it. 

II,  The  discouragement  which  arises  from  this  truth. 

It  is  alleged  that  this  will  drive  men  to  despair,  and  our 
reply  is  that  the  kind  of  despair  to  which  it  drives 
men  is  most  desirable  and  salutary. 

1,  It  discourages  men  from  an  impossible  task. 

They  might  as  well  hope  to  invent  perpetual  motion  as 
to  present  a perfect  obedience  of  their  own,  having 
already  sinned.  If  a man  should  try  to  hold  up  a 
ladder  with  his  own  hand,  and  at  the  same  time  climb 
to  the  top  of  it,  he  would  have  less  difficulty  than  in 
causing  his  evil  nature  to  attain  to  holiness. 

2,  It  discourages  from  a ruinous  course. 

Self-righteousness  is  a deadly  thing  ; it  is  a proud  re- 
fusal of  mercy,  and  a rebellion  against  grace.  Self- 
confidence  of  any  sort  is  the  enemy  of  the  Saviour. 

3,  It  discourages  reliance  upon  ceremonies  or  any  other  out- 


72 


MY  SERMON-TSrOTES. 


ward  religiousness,  by  assuring  men  that  these  cannot 
suffice. 

4.  It  discourages  from  every  other  way  of  self-salvation,  and 
thus  shuts  men  up  to  faith  in  the  Lord  Jesus.  Noth- 
ing better  can  befall  them.  Gal.  ii.  22,  23. 

III.  The  necessities  of  which  we  are  reminded  by  this 

TRUTH. 

Unregenerate  men,  before  you  can  serve  God  you  need  : 

A new  nature,  which  only  the  Spirit  of  God  can  create 
in  you  ; the  old  man  cannot  serve  the  Lord.  An 
impure  fountain  must  pour  out  foul  streams.  The 
tree  must  be  made  good,  or  the  fruit  will  not  be  good. 

Eeconciliation.  How  shall  an  enemy  serve  his  king  ? 
There  must  be  forgiveness,  friendship,  mutual  de- 
light. God  and  you  must  be  made  friends  through 
the  Mediator,  or  else  you  cannot  be  the  servant  of 
God. 

Acceptance.  Till  you  are  accepted,  your  service  cannot 
please  God.  Only  a perfect  righteousness  can  make 
you  accepted  of  a holy  and  jealous  God  ; and  none 
but  Jesus  can  give  you  a complete  justification. 

Continued  aid.  This  you  must  have  to  keep  you  in  the 
way  when  once  you  are  in  it.  1 Sam.  ii.  9 ; Jude 
xxiv.  25. 

If  you  cannot  serve  God  as  you  are,  yet  trust  him  as  he 
manifests  himself  in  Christ  Jesus  ; and  do  this  just  as 
you  are. 

This  will  enable  you  to  serve  him  on  better  principles. 

This  change  of  your  nature  will  be  effected  by  the  Holy 
Spirit,  who  will  come  and  dwell  in  you. 

This  will  fit  you  for  heaven,  where  his  servants  shall 
serve  him.” 


XIY.  MORAL  INABILITY. 


73 


Striking  Pieces. 

No  wasp  will  make  honey  ; before  it  will  do  that  it  must  be 
transformed  into  a bee.  A sow  will  not  sit  up  to  wash  its  face 
like  the  cat  before  the  fire  ; neither  will  a debauched  person  take 
delight  in  holiness.  No  devil  could  praise  the  Lord  as  angels 
do,  and  no  unregenerate  man  can  offer  acceptable  service  as  the 
saints  do. 

Their  inability  was  wholly  of  the  moral  kind.  They  could 
not  do  it  because  they  were  not  disposed  to  do  it,  just  as  it  is 
said  of  Joseph’s  brethren  (Gen.  xxxvii.  4)  that  they  ‘‘  could  not 
speak  peaceably  unto  him,”  so  strong  was  their  personal  dislike 
to  him.  . . . But  an  inability  arising  from  this  source  was 
obviously  inexcusable,  on  the  same  grounds  that  a drunkard’s 
inability  to  master  his  propensity  for  strong  drink  is  inexcus- 
able. In  like  manner,  the  cannot”  of  the  impenitent  sinner, 
in  regard  to  the  performance  of  his  duty,  is  equally  inexcu- 
sable.— George  Bush,  in  Notes  on  JoshuaN 

The  existence  of  sin  within  us  entails  on  us  certain  conse- 
quences which  we  have  no  more  power  to  evade  than  the  idiot 
has  power  to  change  his  look  of  idiocy  ; or  the  palsied  hand 
has  power  to  free  itself  from  its  torpor. — B,  W,  Newton, 

“ A little  girl  when  reproved  by  her  mother  for  some  fault, 
and  told  that  she  should  teach  her  little  brothers  to  do  right, 
replied,  ‘ How  can  I do  right  when  there  is  no  right  in  me  ? ’ 
Did  not  Paul  make  the  same  confession  V'  Rom.  vii.  18. 

‘ ‘ Man  cannot  be  saved  by  perfect  obedience,  for  he  cannot 
render  it  ; he  cannot  be  saved  by  imperfect  obedience,  for 
God  will  not  accept  it.” 

A man  deeply  exercised  about  his  soul  was  conversing  with 
a friend  on  the  subject,  when  the  friend  said,  “ Come  at  once 
to  Jesus,  for  he  will  take  away  all  your  sins  from  your  back.” 
“Yes,  I am  aware  of  that,”  said  the  other  ; “ but  what  about 
my  back?”  I find  I have  not  only  sins  to  take  away,  but 
there  is  myself  ; what  is  to  be  done  with  that  ? And  there  is 


74 


MY  SERMON-KOTES. 


not  only  my  back,  but  hands  and  feet,  and  head  and  heart  are 
such  a mass  of  iniquity  that  it’s  myself  I want  to  get  rid  of 
before  I can  get  peace. — British  Evangelist. 

It  is  possible  I may  do  an  occasional  service  for  one  whose 
servant  I am  not,  but  it  were  mean  that  a great  person  should 
be  served  only  by  the  servants  of  another  lord. — John  Howe. 

“ Kun,  run,  and  work,  the  law  commands, 

But  gives  me  neither  feet  nor  hands  ; 

But  sweeter  sounds  the  gospel  brings, 

It  bids  me  fly,  and  gives  me  wingg.** 


XV. 


lubgcs  ix.  9. — “Bat  tl)c  oUdc  tm  0aiir  unto  tl)cm, 
£il)0ulir  J kauc  mj)  fatneos,  U)l)er£U)itl)  by  me  tl)£n 
l)onor  ®olr  anir  mon,  antr  go  to  be  yromotclt  oner 
tl)e  treea  T 

The  fable  teaches  that  temptations  will  come  to  us  all,  how- 
ever sweet,  or  useful,  or  fruitful,  even  as  they  came  to  the  fig, 
the  olive,  and  the  vine.  These  temptations  may  take  the 
shape  of  proffered  honors  ; if  not  a crown,  yet  some  form  of 
preferment  or  power  may  be  the  bribe. 

The  trees  were  under  God^s  government  and  wanted  no 
king  ; but  in  this  fable  they  “ went  forth,’’  and  so  quitted 
their  true  place.  Then  they  sought  to  be  like  men,  forgetting 
that  God  had  not  make  them  to  be  conformed  to  a fallen  race. 
Revolting  themselves,  they  strove  to  win  over  those  better  trees 
which  had  remained  faithful. 

No  wonder  they  chose  the  olive,  so  rich  and  honored  ; for  it 
would  give  their  kingdom  respectability  to  have  such  a mon- 
arch ; but  the  olive  wisely  declined,  and  gave  its  reason. 

I.  Apparent  promotions  are  not  to  be  snatched  at. 

The  question  is  to  be  asked.  Should  I ? Let  us  never  do 
what  would  be  unbecoming,  unsuitable,  unwise. 
Gen.  xxxix.  9. 

Emphasis  is  to  be  laid  on  the  /.  Should  I ? If  God  has 
given  me  peculiar  gifts  or  special  grace,  does  it  be- 
come me  to  trifle  with  these  endowments  ? Should  I 
give  them  up  to  gain  honor  for  myself  ? Neh.  vi.  11. 


76 


MY  SERMON-MOTES. 


A higher  position  may  seem  desirable,  but  would  it  be 
right  to  gain  it  by  such  cost  ? Jer.  xlv.  5. 

It  will  involve  duties  and  cares.  “ Go  up  and  down 
among  the  trees’’  implies  that  there  would  be  care, 
oversight,  travelling,  etc. 

These  duties  will  be  quite  new  to  me  ; for,  like  an  olive, 
I have  been  hitherto  planted  in  one  place.  Should  I 
run  into  new  temptations,  new  difficulties,  etc.,  of 
my  own  wanton  will  ? 

Can  I expect  God’s  blessing  upon  such  strange  work  ? 
Put  the  question  in  the  case  of  wealth,  honor,  power, 
which  are  set  before  us.  Should  we  grasp  at  them  at 
the  risk  of  being  less  at  peace,  less  holy,  less  prayer- 
ful, less  useful  ? 

II.  Actual  advantages  are  not  to  be  trifled  with. 

‘‘  Should  I leave  my  fatness  ?”  I have  this  great  boon, 
should  I lightly  lose  it  ? 

It  is  the  greatest  advantage  in  life  to  be  useful  both  to 
God  and  man.  ‘‘  By  me  they  honor  God  and  man.” 
We  ought  heartily  to  prize  this  high  privilege. 

To  leave  this  for  anything  which  the  world  can  offer 
would  be  great  loss.  Will  a man  leave  the  snow 
of  Lebanon?”  etc.  Jer.  xviii.  14,  ii.  13. 

Our  possession  of  fatness  meets  the  temptation  to  be- 
come a king.  We  are  happy  enough  in  Christ,  in 
his  service,  with  his  people,  and  in  the  prospect  of 
the  reward.  We  cannot  better  ourselves  by  the 
move  ; let  us  stay  as  we  are. 

We  may  also  meet  it  by  the  reflection  : 

That  the  prospect  is  startling.  Shall  I leave  my  fat- 
ness For  an  olive  to  do  this  would  be  unnatural  : 
for  a believer  to  leave  holy  living  would  be  worse. 
John  vi.  68. 

That  the  retrospect  would  be  terrible — leave  my  fat- 


XV.  THE  FAITHFUL  OLIVE-TREE. 


77 


ness.’’  What  must  it  be  to  have  left  grace,  and 
truth,  and  holiness,  and  Christ  ? Remember  Judas. 

That  even  an  hour  of  such  leaving  would  be  a loss. 
What  would  an  olive  do  even  for  a day  if  it  left  its 
fatness  ? 

That  it  would  all  end  in  disappointment  ; for  nothing 
could  compensate  for  leaving  the  Lord.  All  else  is 
death.  Jer.  xvii.  13. 

That  to  abide  firmly  and  reject  all  baits  is  like  the 
saints,  the  martyrs,  and  their  Lord  ; but  to  prefer 
honor  to  grace  is  a mere  bramble  folly. 

III.  Temptation  should  be  turned  to  account. 

Let  us  take  deeper  root.  The  mere  proposal  to  leave 
our  fatness  should  make  us  hold  the  faster  to  it. 

Let  us  be  on  the  watch  that  we  lose  not  our  joy,  which 
is  our  fatness.  If  we  would  not  leave  it,  neither  can 
we  bear  that  it  should  leave  us. 

Let  us  yield  more  fatness,  and  bear  more  fruit  : he  who 
gains  largely  is  all  the  further  removed  from  loss. 
The  more  we  increase  in  grace  the  less  are  we  likely 
to  leave  it. 

Let  us  feel  the  more  content,  and  speak  the  more  lov- 
ingly of  our  gracious  state,  that  none  may  dare  to 
entice  us.  When  Satan  sees  us  happily  established 
he  will  have  the  less  hope  of  overthrowing  us. 


Memoranda. 

Many  to  obtain  a higher  wage  have  left  holy  companion- 
ships and  sacred  opportunities  for  hearing  the  word  and  grow- 
ing in  grace.  They  have  lost  their  Sabbaths,  quitted  a soul- 
feeding ministry,  and  fallen  among  worldlings,  to  their  own 
sorrowful  loss.  Such  persons  are  as  foolish  as  the  poor  Indians 
who  gave  the  Spaniards  gold  in  exchange  for  paltry  beads. 
Riches  procured  by  impoverishing  the  soul  are  always  a curse. 
To  increase  your  business  so  that  you  cannot  attend  week-night 


78 


MY  SERMON-NOTES. 


services  is  to  become  really  poorer  ; to  give  up  heavenly  pleas- 
ure and  receive  earthly  cares  in  exchange  is  a sorry  sort  of 
barter. 

Sir  Edward  Coke,  Chief  Justice  of  England  in  the  time  of 
James  I.,  was  a man  of  noble  spirit,  and  often  incurred  the 
displeasure  of  the  king  by  his  patriotism.  On  one  occasion, 
when  an  unworthy  attempt  was  made  to  influence  his  conduct, 
he  replied,  When  the  case  happens  I shall  do  that  which 
shall  be  fit  for  a judge  to  do.’’  Oh,  that  all  Christians  in  try- 
ing moments  would  act  as  shall  be  fit  for  followers  of  Christ  to 
do  ! 

In  Tennyson’s  story  of  the  village  maiden,  who  became  the 
wife  of  the  Lord  of  Burleigh,  we  see  how  burdensome  worldly 
honors  may  prove,  even  when,  though  unsought,  they  have 
been  honorably  gained. 

‘ ‘ But  a trouble  weighed  upon  her, 

And  pei*plexed  her,  night  and  morn, 

With  the  burthen  of  an  honor 
Unto  which  she  was  not  born.” 


' Were  it  not  better  to  bestow 
Some  place  and  power  on  me  ? 

Then  should  thy  praises  with  me  grow, 

And  share  in  my  degree. 

“ How  know  I,  if  thou  shouldst  me  raise, 

That  I should  then  raise  thee  ? 

Perhaps  great  places  and  thy  praise 
Do  not  so  well  agree.’* 

— George  Herbert, 

Say  nob  this  calling  and  vocation  to  which  God  has  appointed 
me  is  too  small  and  insignificant  for  me.  God’s  will  is  the  best 
calling,  and  to  be  faithful  to  it  is  the  worthiest.  God  often 
places  great  blessings  in  little  things.  Should  thy  proud  heart 
learn  humility  and  resignation  by  this  humble  work,  wouldest 
thou  not  have  high  wages  for  thy  low  service  ? — From  the 
German, 


XVI. 


lluH)  i,  10. — “^nir  Hutl)  ©dir,  Sntrcat  me  not  to 
leone  tl)ee,  or  to  return  from  foUoming  ofter  tl)ce : for 
ml)itl)er  tl)ou  goest,  1 mtll  go;  unit  u)l)ere  tl)ou 
ioitgeot,  3 mill  lobge : tl)n  people  6l)all  be  mg  people, 
onb  tl)n  ®ob  mn  ®ob.” 

This  is  a brave,  outspoken  confession  of  faith,  and  it  is  made 
by  a woman,  a young  woman,  a poor  woman,  a widow  woman, 
a foreigner.  Her  mother-in-law  ought  to  have  been  cheered, 
notwithstanding  her  sharp  afflictions,  because  her  great  tem- 
poral loss  was  accompanied  by  a greater  spiritual  gain.  She 
lost  her  home  in  Moab,  but  found  the  soul  of  her  daughter. 
Naomi’s  return  to  her  true  place  brought  Ruth  to  a decision  ; 
when  Christians  become  consistent,  their  children  and  friends 
frequently  become  converted. 

T.  Affection  for  the  godly  should  influence  us  to  god- 
liness. 

Many  forces  combine  to  effect  this  : 

1.  There  is  the  influence  of  companionship.  "We  ought  to 

be  affected  by  godly  people  more  than  we  are  by  the 
wicked,  since  we  should  lend  ourselves  to  their  influ- 
ence. 

2.  The  influence  of  admiration.  Imitation  is  the  most  sin- 

cere praise  ; what  we  favor  we  follow.  Let  us  there- 
fore copy  the  saints. 

3.  The  influence  of  instruction.  When  we  learn  from  a 

teacher  we  are  affected  by  him  in  many  ways.  In- 
struction is  a kind  of  formation. 


80 


MY  SERMOIS’-KOTES. 


4.  The  influence  of  reverence.  Those  who  are  older,  wiser, 

and  better  than  we  are  create  in  us  a profound  re- 
spect, and  lead  us  to  follow  their  example. 

5.  The  influence  of  desire  to  cheer  them.  This  should  lead 

many  of  us  to  be  attentive  to  the  word,  willing  to  go 
with  Christian  friends  to  worship,  and  happy  to 
hearken  to  their  conversation  ; for  we  know  that  this 
will  greatly  please  them. 

6.  The  influence  of  fear  of  separation.  It  will  be  an  awful 

thing  to  be  eternally  divided  from  the  dear  ones  who 
seek  our  salvation  ; it  is  even  painful  to  have  to  leave 
them  at  the  Lord’s  Table,  when  they  partake  and  we 
do  not. 

II.  Resolves  to  godliness  will  be  tested. 

1.  By  the  poverty  of  the  godly  and  their  other  trials. 

Naomi  was  penniless,  but  Ruth  said,  “ Entreat  me 
not  to  leave  thee.  ” Poor  saints  are  often  despised 
saints,  and  young  people  are  apt  to  decline  the  relig- 
ion of  the  poor. 

2.  By  counting  the  cost.  You  yourself  will  have  to  come 

out  from  your  friends,  as  Ruth  did.  You  will  have 
to  share  the  lot  of  God’s  people,  as  Ruth  shared  with 
Naomi.  Heb.  xi.  24-26. 

3.  By  the  drawing  back  of  others.  Orpah  turned  back  with 

a kiss,  as  many  do  who  promised  well  for  a time. 
The  return  of  Pliable  must  not  discourage  Christian. 

4.  By  the  duties  involved  in  religion.  Ruth  must  work  in 

the  fields.  Some  proud  people  will  not  submit  to 
the  rules  of  Christ’s  house,  nor  to  the  regulations 
which  govern  the  daily  lives  of  believers. 

5.  By  the  apparent  coldness  of  believers.  Naomi  does  not 

persuade  her  to  keep  with  her,  but  the  reverse.  She 
was  a prudent  woman,  and  did  not  wish  Ruth  to 
come  with  her  by  persuasion,  but  by  conviction. 

6.  By  the  silent  sorrow  of  some  Christians.  Naomi  said. 


XVI.  KUTH  DECIDING  FOR  GOD. 


81 


“ Call  me  not  Naomi,  but  call  me  Bitterness.”  Per- 
sons of  a sorrowful  spirit  there  always  will  be  ; but 
this  must  not  hinder  us  from  following  the  Lord. 

III.  Such  godliness  must  mainly  lie  in  the  choice  of  God. 

1.  This  is  the  believer’s  distinguishing  possession.  ‘‘  Thy 

God  shall  be  my  God.” 

2.  His  great  article  of  belief.  ‘‘  I believe  in  God.” 

3.  His  ruler  and  lawgiver.  “ Make  me  to  go  in  the  path  of 

thy  commandments.”  Ps.  cxix.  38. 

4.  His  instructor.  “Teach  me  thy  way,  O Lord.”  Ps. 

xxviii.  2. 

5.  His  trust  and  stay.  See  Ruth  ii.  12.  “ This  God  is  otir 

God  forever  and  ever,  he  will  be  our  guide  even  unto 
death.”  Ps.  xlviii.  14. 

lY.  But  it  should  involve  the  choice  of  his  people. 
“ Thy  people  shall  be  my  people.” 

They  are  ill  spoken  of  by  the  other  kingdom. 

Not  all  we  could  wish  them  to  be. 

Not  a people  out  of  whom  much  is  to  be  gained. 

But  Jehovah  is  their  God,  and  they  are  his  people. 

Our  eternal  inheritance  is  part  and  parcel  of  theirs. 

A near  kinsman  is  among  them.  The  true  Boaz  is  will- 
ing to  take  us  to  himself,  and  to  redeem  our  inheri- 
tance. 

Let  us  make  deliberate,  humble,  firm,  joyful,  immediate 
choice  for  God  and  his  saints  ; accepting  their  lodg- 
ing in  this  world,  and  going  with  them  whither  they 
are  going. 

What  say  our  hearers  to  this  ? Will  you  cling  to  your 
godly  relatives  ? Or  do  you  now  take  another  road, 
and  so  choose  an  end  far  removed  from  theirs  ? 


82 


3IY  SERMOK-I^OTES. 


Lights. 

Often  have  I met  with  cases  where  love  to  mother  has  cre- 
ated in  the  young  bosom  a desire  to  know  mother’s  God.  The 
idea  of  never  seeing  again  a departed  father  has  full  often  led 
children  to  seek  the  Lord.  Is  not  human  love  a highly  suit- 
able means  for  heavenly  love  to  use  ? Babes  are  induced  to 
walk  by  their  desire  to  be  in  their  mother’s  arms  ; many  have 
made  their  first  essays  at  faith  because  they  would  fain  give  a 
dear  parent  delight. 

The  converted  freedman  gave  happy  expression  to  his  de- 
cided adhesion  to  Christ  when  he  said,  “ I have  got  safe  past 
de  go-hack  corner.  I’m  goin’  all  de  journey  home.  And  if 
you  don’t  see  me  at  de  first  of  them  twelve  gates  up  dere,  just 
look  on  to  de  next  one,  for  I’m  bound  to  be  dere.”  Alas  ! 
for  thousands  in  all  our  congregations  ; they  never  get  by  the 

go-back  corner.” — Dr,  Cuyler, 

The  power  of  Christian  character  shining  forth  from  the  face, 
form,  and  through  the  speech  of  a Christian  man,  is  finely  illus- 
trated in  the  following  incident  : An  Afghan  once  spent  an 
hour  in  the  company  of  Dr.  William  Marsh,  of  England. 
When  he  heard  that  Dr.  Marsh  was  dead,  he  said,  “ His 
religion  shall  now  be  my  religion  ; his  God  shall  be  my  God  ; 
for  I must  go  where  he  is,  and  see  his  face  again.” 

I know  his  sackcloth  and  ashes  are  better  than  the  fool’s 
1 aught  e r . — Ru  therford. 

In  a memoir  of  the  Rev.  G.  G.  Letters,  it  is  stated  that  he 
was  converted  at  a prayer-meeting  one  Sabbath  evening.  That 
same  evening,  as  his  mother  sat  with  her  children  by  the  fire, 
she  talked  of  the  delight  it  would  give  her  if  they,  as  one  fam- 
ily, were  travelling  together  on  the  King’s  highway.  Sud- 
denly George  sprang  up,  and  looking  around  him,  said,  with 
calm,  resolute  voice,  ‘‘  I,  for  one,  have  decided  for  Christ.”-^ 
Wesleyan  Methodist  Magazine, 


XVI.  IIUTH  DECIDING  FOK  GOD. 


83 


Open  union  with  the  people  of  God  is  most  desirable.  It 
would  argue  disloyalty  in  a soldier  if  he  would  not  wear  his 
regimentals  and  refused  to  take  his  place  in  the  ranks.  True, 
he  might  fight  alone,  but  it  would  probably  turn  out  to  be  a 
sorry  business.  If  God’s  people  will  not  be  ashamed  of  us  w^e 
need  not  be  ashamed  of  them.  I should  not  like  to  go  into  a 
public  assembly  disguised  in  the  dress  of  a thief  ; I prefer  my 
own  clothes,  and  I cannot  understand  how  Christians  can  bear 
themselves  in  the  array  of  worldlings. 


XVII. 


1 Samuel  tuU.  47. — “Tlni  all  tl)is  asscmblji  sljall 
knom  tl)at  tlie  Corb  Bauctl)  not  mitl)  smorb  an^^ 
upear : for  tl)e  battle  is  tl)e  Ccrit’s,  anb  l)e  mill  giue 
gou  into  our  l)anbs.” 

There  are  always  two  ways  of  handling  the  same  doctrine. 
The  truth  in  the  text  may  be  used  as  a narcotic  or  as  a stimu- 
lant. Some  are  so  wicked  as  to  say  that  if  it  be  the  Lord’s 
battle,  we  are  excused  from  lighting  ; as  if,  seeing  the  harvest 
is  the  Lord’s,  we  might  justly  refuse  to  sow  or  reap.  We  see 
how  David  used  this  truth  ; it  fired  his  soul  and  nerved  his 
arm.  We  are  all  battling  on  one  side  or  the  other,  and  the 
worst  of  all  are  those  who  boast  their  neutrality.  To  the  Chris- 
tian man  these  words  are  so  true  that  he  may  emblazon  them 
on  his  banner,  and  write  them  as  the  headline  of  ‘‘  the  book 
of  the  wars  of  the  Lord.” 

I.  The  great  fact  : “ The  battle  is  the  Lord’s.” 

1.  Inasmuch  as  it  is  for  truth,  right,  holiness,  love,  and  all 

those  things  which  the  Lord  loves,  the  battle  is  the 
Lord’s.  Ps.  xlv.  4. 

2.  His  name  and  glory  are  the  object  of  it.  It  is  his  honor 

to  see  righteousness  established  in  the  earth.  The 
gospel  greatly  glorifies  God  ; men  strike  at  the  divine 
honor  when  they  oppose  it,  and  the  Lord  will  vindi- 
cate his  own  name  ; thus  our  conflict  becomes  God’s 
battle.  Is.  xl.  5. 

3.  We  fight  only  by  his  power.  The  Holy  Ghost  4s  our 

strength  ; we  can  do  nothing  without  the  Lord ; 


XVTI.  THE  BATTLE  IS  THE  LORD’S. 


85 


hence  the  battle  is  his  in  the  highest  degree. 
2 Chron.  xiii.  12,  xx.  12. 

4.  He  has  bidden  us  fight.  At  our  monarch’s  bidding  we 

go  upon  this  warfare.  We  are  not  free-lances  on  our 
own  account,  but  warriors  under  his  command.  1 
Tim.  vi.  12. 

5.  He  has  bound  himself  to  fight  this  battle.  The  reward 

promised  to  his  Son,  the  covenant  of  grace,  and  the 
distinct  pledges  of  his  word,  make  it  his  battle.  His 
fidelity  is  engaged  to  cause  the  Lord  Jesus  to  divide 
the  spoil  with  the  strong.  He  must  bruise  Satan  un- 
der our  feet  shortly.  Rom.  xvi.  20. 

6.  When  the  battle  is  fully  won,  the  glory  will  be  unto  the 

Lord  alone.  Ps.  xcviii.  1.  He  hath  triumphed 
gloriously.”  Ex.  xv.  1. 

II.  Its  INFLUENCE  ON  OUR  MINDS. 

1.  We  make  light  of  opposition.  Who  can  stand  against 

the  Lord  ? 

2.  We  are  not  cowed  by  our  weakness.  “ When  I am  weak 

then  am  I strong.  ’ ’ The  Lord  will  make  us  mighty 
in  his  own  fight. 

3.  We  throw  ourselves  into  the  work  heartily.  We  owe  so 

much  to  the  Lord  Jesus  that  we  must  fight  for  him. 
1 Cor.  xvi.  13. 

4.  We  choose  the  best  weapons.  We  dare  not  fire  the 

Lord’s  cannons  with  the  devil’s  powder.  Love, 
truth,  zeal,  prayer,  and  patience  should  be  at  their 
best  in  God’s  battle.  2 Cor.  x.  4. 

5.  We  are  confident  of  victory.  Can  the  Lord  be  defeated  ? 

He  vanquished  Pharaoh,  and  he  will  do  the  same 
with  Satan  in  due  season.  1 Cor.  xv.  25. 

III.  Lessons  in  connection  with  it. 

Make  it  God^s  cause.  Never  let  it  sink  into  a selfish 
matter. 


86 


MY  SERMON-NOTES. 


By  your  motive.  Aim  at  liis  glory  only.  Keep  clear 
of  all  sinister  designs. 

By  your  method.  Contend  for  the  faith  as  Jesus  would 
have  contended,  and  not  in  a way  which  the  Lord 
would  disapprove. 

By  your  faith.  Can  you  not  trust  God  to  fight  his  own 
battles  ? 

Do  not  forget  that  it  is  the  Lord^s  cause. 

Or  you  will  bring  self  into  it. 

You  will  begin  to  judge  the  conflict  ; and  as  it  is  on  too 
huge  a scale  for  human  comprehension,  you  will  fall 
into  many  errors,  expecting  defeat  where  victory  is 
sure,  or  hoping  for  success  in  ways  which  lead  to 
disaster. 

You  will  be  enervated  by  fear,  for  the  battle  must  end 
in  your  destruction  if  the  Lord’s  hand  be  not  with 
you. 

Since  it  is  his  battle  : 

Be  happy  if  personally  defeated  ; for  Jesus  is  still 
highly  exalted. 

Be  calm  and  confident  always  ; for  there  cannot  be  the 
smallest  cause  for  fear  as  to  the  ultimate  issue.  In 
quietness  and  in  confidence  shall  be  your  strength.’’ 
Is.  XXX.  15. 

This  assembly  does  know  that  the  battle  is  the  Lord’s.  Does 
it  not  ? Are  all  in  this  assembly  on  the  conquering  side  ? 
Why  not  look  to  him  who  is  himself  our  salvation  ? He  needs 
not  our  sword  or  spear  ; but  will  himself  deliver  those  who 
trust  in  him. 


Aids  to  Attention. 

Mr.  Oncken  told  me  that  he  was  summoned  before  the  bur- 
gomaster of  Hamburg,  who  bade  him  cease  from  holding  relig- 
ious meetings.  “Do  you  sec  that  little  finger?”  cried  he. 


XVII.  THE  BATTLE  IS  THE  LORD’S. 


87 


“ As  long  as  I can  move  that  finger  I will  put  down  the  Bap- 
tists.” Yes,”  said  Oncken,  ‘‘  I see  your  little  finger,  and  I 
also  see  a great  arm  which  you  cannot  see.  As  long  as  the 
great  arm  of  God  is  lifted  on  our  behalf^  your  little  finger  will 
have  no  terror  for  us.  ’ ’ 

We  are  like  William  of  Orange,  with  a few  followers  and  an 
empty  purse,  making  war  against  the  master  of  half  the  world, 
with  the  mines  of  Peru  for  a treasury.  But  like  William,  too, 
when  questioned  concerning  our  resources,  we  can  reply,  “ Be- 
fore we  took  up  this  cause  we  entered  into  a close  alliance  with 
the  King  of  kings.” — David  Gracey,  in  ‘‘  The  Sword  and  the 
Trowel,  ’ ’ 

When  Tarik  the  Saracen  went  to  vanquish  Spain,  he  in- 
formed his  followers  that  he  had  been  favored  by  heaven  with 
a dream  which  had  given  him  the  fullest  assurance  of  success. 
He  had  seen  the  prophet  Mohammed  surrounded  by  those  holy 
saints  and  faithful  companions  who  had  adhered  to  his  cause 
while  he  was  an  exile  in  Medina.  They  stood  close  by  his  couch 
with  their  swords  unsheathed  and  their  bows  bent,  and  he 
heard  the  prophet  say,  ‘‘  Take  courage,  O Tarik,  and  accom- 
plish what  thou  art  destined  to  perform.”  He  then  saw  the 
prophet  and  his  companions  entering  Spain  as  if  to  herald  the 
way  for  the  faithful  followers  of  Islam.  With  a truer  vision 
and  more  confident  as&urance  may  we  enter  the  lists,  go  on  to 
the  struggle,  and  engage  in  the  warfare  of  those  who  are  fight- 
ing beneath  the  leadership  of  the  cross.  For,  as  surely  as  day 
conquers  night,  the  cause  of  heaven  shall  prevail,  and  he  shall 
reign  whose  right  it  is  to  reign. — G,  McMichael,  in  The 
Baptist  Magazine,  ’ ’ 

It  is  not  the  will  of  God  that  his  people  should  be  a timorous 
people. — Matthew  Henry, 

It  has  been  said  of  the  persecuted  Quakers,  that,  looking 
steadfastly  at  the  strength  of  their  Almighty  leader,  they 


88 


MY  SERMON-i^OTES. 


‘ ‘ Said  not,  who  am  I ? but  rather, 

Whose  am  I,  that  I should  fear  ?’  ’ 

— Annals  of  the  Early  Friends. 

Luther’s  strength  lay  in  the  way  in  which  he  laid  the  burden 
of  the  Reformation  upon  the  Lord.  Continually  in  prayer  he 
pleaded,  “ Lord,  this  is  thy  cause,  not  mine.  Therefore,  do 
thine  own  work  ; for  if  this  gospel  do  not  prosper,  it  will  not 
be  Luther  alone  who  will  be  a loser,  but  thine  own  name  will 
be  dishonored.” 

Our  Lord  does  not  expect  us  to  go  a warfare  at  our  own 
charges.  No  soldier  finds  himself  in  rations  or  ammunition. 
Our  King  is  never  ungenerous  ; if  he  sends  us  to  battle  he  will 
go  with  us,  both  to  cover  our  head  and  nerve  our  arm.  If  we 
will  but  care  for  his  cause,  he  will  care  for  us.  Queen  Eliza- 
beth requested  a merchant  to  go  abroad  on  her  service,  and 
when  he  mentioned  that  his  own  business  would  be  ruined,  she 
replied,  ‘‘You  mind  my  business  and  I will  mind  yours.”  If 
it  be  but  the  Lord’s  battle,  we  may  be  sure  that  he  will  see  ua 
through  with  it. 


XVIII. 


1 0atnu£l  ifDiU.  3. — “ ®l)cn  Jfonatl)an  anlr  ?Dct)itr  inalte 
a cotjcnant,  becauae  !j£  loDcii  l)tm  aa  l)ia  oton  aoul.” 

1 Samuel  xj.  17. — “Tlnlr  lonatl)an  eauaeib  IDouilt  to 
avuear  again,  becauae  l)c  loueb  l)im : for  l)e  louelr  Ijim 
aa  \)t  loueb  l)ia  omn  aoul.” 

Why  so  many  sermons  on  Jonah,  and  so  few  on  Jonathan  ? 
Are  the  cross-grained  more  worthy  of  study  than  the  gentle 
and  generous  ? This  noble  prince  counted  it  his  joy  to  further 
the  interests  of  the  man  who  was  to  be  preferred  before  him. 
There  was  something  very  beautiful  in  Jonathan,  and  this  came 
out  in  his  unselfish,  magnanimous  love  of  David,  How  much 
more  beauty  is  there  in  the  unparalleled  love  of  Jesus  to  us 
poor  sinners  ! 

I.  Great  love  desires  to  bind  itself  to  the  beloved 
ONE.  “ Jonathan  and  David  made  a covenant,  be- 
cause he  loved  him.’’ 

The  covenant  was  made,  not  so  much  because  of  their 
mutual  love,  but  because  Jonathan  loved  David. 
‘‘  Thy  love  to  me  was  wonderful,  passing  the  love  of 
women.”  2 Sam.  i.  26. 

1,  Jesus  hound  himself  to  us  hy  covenant  bonds.  He  under- 
took the  charge  of  us  as  our  Surety  in  the  covenant 
of  grace. 

He  entered  into  our  nature  to  represent  us,  thus  becom- 
ing the  second  Adam.  1 Cor.  xv.  47. 


90 


MY  SERMON-NOTES. 


He  pledged  himself  to  redeem  us  with  the  sacrifice  of 
himself.  “ He  loved  me,  and  gave  himself  for  me.” 
Gal.  ii.  20. 

He  took  us  into  union  with  himself.  For  we  are 
members  of  his  body,  of  his  flesh,  and  of  his  bones.  ” 
Eph.  v.  30. 

He  has  bound  up  our  future  lives  with  his  own. 
“ Your  life  is  hid  with  Christ  in  God.’’  Col.  iii.  3. 

Because  I live,  ye  shall  live  also.”  John  xiv.  19. 
“ Father,  I will  that  they  also  whom  thou  hast  given 
me  be  with  me  where  I am.”  John  xvii.  24.  “ Ye 

in  me  and  I in  you.”  Seven  golden  words. 

He  has  made  us  share  in  all  that  he  has,  changing  gar- 
ments with  us,  as  in  this  narrative.  1 Sam.  xviii.  4. 

He  could  not  come  nearer  to  us,  or  he  would. 

In  all  these  covenant  deeds  he  proves  his  perfect  love. 

2.  Jesus  would  have  us  hound  to  him  on  our  part  ; therefore 

he  would  have  us  : 

Submit  ourselves  to  the  saving  power  of  his  love. 

Love  him  for  his  great  love  ; even  as  David  loved  Jona- 
than. 

Own  that  we  are  his  by  choice,  purchase,  and  power  ; 
and  do  this  deliberately  and  solemnly,  as  men  make 
a covenant. 

Join  ourselves  to  his  people  ; for  he  reckons  them  to  be 
himself. 

Show  kindness  to  all  who  are  his,  for  his  sake  ; even  as 
David  was  good  to  Mephibosheth.  2 Sam.  ix. 

More  and  more  merge  our  interests  in  his,  and  find  our 
gain  in  advancing  his  honor.  2 Cor.  v.  14,  15. 
‘‘Bound  in  the  bundle  of  life  with  the  Lord  thy 
God.”  1 Sam.  xxv,  29.  What  an  expression  ! Yet 
how  true  ! 

3.  If  this  he  our  Lord's  desire^  shall  we  not  fulfil  it  ? 

Let  the  bonds  be  mutual  and  indissoluble.  Song  of 
Sol.  ii.  16. 


XVIII.  LOVE  PLIGHTING  TROTH. 


91 


Let  us  accept  the  priceless  gifts  of  the  Prince,  and  then 
give  ourselves  to  him  without  reserve. 

Let  us  love  him  as  we  love  ourselves,  for  he  loved  us 
better  than  himself.  Matt,  xxvii.  42. 

Let  this  be  a time  of  love,  a season  for  renewing  our 
vows,  a time  of  fuller  self-merging  into  Jesus.  Gal.  i 
ii.  20. 

II.  Great  love  desires  renewed  pledges  from  its  ob- 
ject. “ Jonathan  caused  David  to  swear  again.” 

Not  out  of  selfishness,  but  from  a sacred  jealousy. 
“The  Lord  thy  God  is  a jealous  God. See  also 
Cant.  viii.  6. 

It  is  the  only  return  love  can  receive.  We  can  love 
Jesus,  we  can  do  no  more.  “ Oh,  love  the  Lord, 
all  ye  his  saints.”  Ps.  xxxi.  23. 

It  is  for  our  highest  benefit.  Bound  to  the  horns  of 
the  altar  we  are  free.  Wedded  to  Christ  we  are 
blessed. 

We  are  so  chill  already  that  we  have  need  to  renew  the 
flame  of  affection  with  fresh  coals  of  loving  commu- 
nion. 

We  are  so  tempted  and  assailed  that  the  more  solemnly 
and  the  more  often  we  renew  our  vows,  the  better 
for  us. 

We  are  most  unhappy  if  drawn  aside  ; every  backslid- 
ing is  misery.  Therefore,  let  us  be  bound  firmly  to 
our  Lord. 

Hence  he  invites  us  to  new  pledges.  Song  iv.  8. 

Our  first  surrender  was  attended  with  a solemn  dedica- 
tion. 

Our  baptism  was  his  own  appointed  token  of  our  being 
one  with  him  in  his  death,  burial,  and  resurrection. 
Rom.  vi.  4. 

Our  communions  should  be  hallowed  renewals  of  our 
covenant. 


92 


MY  SERMON-NOTES. 


**  Let  every  act  of  worship  be, 

Like  our  espousals,  Lord,  to  thee  ; 

Like  the  dear  hour  when  from  abos^e, 

We  first  received  thy  pledge  of  love.” 

Our  restorations  from  sickness  ought  to  be  remembered 
with  special  praise,  and  we  should  pay  our  vows  in 
the  presence  of  the  Lord’s  people.  Ps.  cxvi.  8,  14. 

Our  fresh  conditions  should  be  attended  with  extraordi- 
nary devotion.  Removal,  promotion,  marriage,  birth 
of  children,  death  of  relatives,  etc.,  are  notable  sea- 
sons for  re-dedication. 

Onr  times  of  spiritual  revival,  when  we  are  full  of  hearty 
fellowship  with  the  Lord  and  his  saints,  should  be 
new  departures. 

Come  and  let  us  renew  our  loves  at  this  good  hour. 

Let  us  get  alone,  and  express  our  pure  desires  before 
our  Well-beloved,  when  only  he  can  hear. 

Let  us  think  of  some  special  act  of  devotion  by  which 
to  express  our  affection,  and  let  us  carry  it  out  at 
once.  Have  we  no  alabaster  box  ? Can  we  not 
wash  the  Beloved’s  feet,  and  kiss  them  with  reverent 
affection  ? 


Windows  of  Agate. 

A little  girl  was  playing  with  her  doll  in  a room  where  he^ 
mother  was  busily  engaged  in  some  literary  work.  When  she 
had  finished  her  writing,  she  said,  “You  can  come  now, 
Alice  ; I have  done  all  I want  to  do  this  morning.”  The  child 
ran  to  her  mother,  exclaiming,  “ I am  so  glad,  for  I wanted  to 
love  you  so  much.”  “ But  I thought  you  were  very  happy 
with  dolly.”  “Yes,  mother,  I was,  but  I soon  get  tired  of 
loving  her,  for  she  cannot  love  me  back.’^  “ And  is  that  why 
you  love  me — because  I can  love  you  back  “ That  is  one 
why,  but  not  the  first  or  best  why.”  “ What  is  the  first  and 


XVIII.  LOVE  PLIGHTING  TROTH. 


03 


best  why  ?”  Because  you  loved  me  when  I was  too  little  to 
love  you  back.’’  Mother’s  eyes  filled  with  tears  as  she  whis- 
pered, IFe  love  him  because  he  first  loved  us^ 

Lord  Brooke  was  so  delighted  with  the  friendship  of  Sir 
Philip  Sydney  that  he  ordered  to  be  engraved  upon  his  tomb 
nothing  but  this  : Here  lies  the  friend  of  Sir  Philip  Sydney.” 

* Christ  and  the  believer  that  loves  him  live  as  if  they  had  but 
one  soul  betwixt  them.  It  is  not  the  distance  between  earth  and 
heaven  that  can  separate  them  ; true  love  will  find  out  Christ 
wherever  he  is.  When  he  was  upon  the  earth,  they  that  loved 
him  kept  his  company  ; and  now  that  he  is  gone  to  heaven, 
and  out  of  sight,  those  that  love  him  are  frequently  sending  up 
their  hearts  unto  him.  And,  indeed,  they  never  think  them- 
selves intelligent  in  anything  that  is  worth  the  knowing,  until 
they  have  made  their  souls  much  acquainted  and  familiar  with 
their  crucified  Saviour.  1 Cor.  ii.  2. — The  Morning  Exercises. 

‘‘  Lovest  thou  me  ?”  Feed  my  sheep.”  It  was  a tender 
act  on  our  Lord’s  part  to  allow  Peter  three  times  to  speak  his 
love,  and  then  all  the  rest  of  his  life  to  exercise  that  love  by 
giving  him  work  to  do.  Jesus,  the  Friend,  asks  thrice,  and 
then  appoints  a token  ; Peter,  out  of  sincere  love,  answers 
thrice,  and  renders  the  life-long  token.  Love  is  conspicuous 
on  either  side. 

Saints  are  to  look  upon  themselves  as  wholly  the  Lord’s,  in 
opposition  to  all  competitors.  The  Lord  will  not  divide  with 
rivals  ; if  ye  take  him  these  must  go.  The  soul  till  it  comes 
within  the  covenant  is  in  a restless  case,  like  a bee  going  from 
flower  to  flower,  or  a bird  from  bush  to  bush  ; but  when  it  is 
married  to  Christ  it  is  settled  with  him,  and  breaks  its  league 
with  all  others. 

Remember,  the  covenant  ye  have  entered  into  is  an  offensive 
and  defensive  league.  You  are  to  have  common  friends  and 
common  foes  with  the  Lord.  His  people  must  be  your  peo- 
piy.  and  his  enemies  your  enemies. 


94 


MY  SERMON-NOTES. 


Remember  that  your  ears  are  bored  to  the  Lord’s  doorposts, 
you  have  opened  your  mouth  to  the  Lord,  and  you  cannot  go 
back.  You  must  be  his  without  end,  and  without  interrup- 
tion. It  is  a laudable  practice  of  saints  to  go  over  the  bargain 
again,  hold  by  it,  seal  it  afresh,  and  evermore  look  at  them- 
selves as  the  Lord’s.  There  is  a backsliding  disposition  in  the 
best  ; but  a renewal  of  our  covenant  is  an  antidote  for  this 
poison.  Moreover,  he  that  hath  truly  made  such  a covenant 
has  given  himself  to  Christ  without  reserve,  and  hath  put  a 
blank  into  the  Lord’s  hand,  saying,  with  Paul,  ‘‘Lord,  what 
wilt  thou  have  me  to  do  ?”  This  is  well-pleasing  unto  our 
God. — Thomas  Boston, 


XIX. 


1 0amuel  ax.  20. — “ ®l)ia  ia  S)at)ib’a  e^joil.” 

We  see  in  David  a type  of  the  Lord  Jesus,  in  his  conflicts 
and  victories,  and  as  in  a thousand  things  beside,  so  also  in  the 
spoil.  To  him  as  a warrior  against  evil  the  spoils  of  war  be- 
long. Jehovah  saith,  I will  divide  him  a portion  with  the 
great  ; and  he  shall  divide  the  spoil  with  the  strong.  Is.  liii. 
12.  We  may  say  of  him,  Thou  art  more  glorious  and  excel- 
lent than  the  mountains  of  prey.’’  Ps.  Ixxvi.  4. 

I.  All  the  good  that  we  enjoy  comes  to  us  through 

Jesus. 

All  that  we  held  under  the  law  the  spoiler  has  taken. 

By  our  own  efforts  we  can  never  gain  what  we  have  lostc 
Our  great  Leader  has  made  us  share  the  spoil. 

1.  It  was  for  David’s  sake  that  God  gave  success  to  the 

hosts  of  Israel. 

2.  It  was  under  David’s  leadership  that  they  won  the  battle. 

Even  thus  is  Jesus  the  Captain  of  our  salvation.  Heb. 
ii.  10. 

Within  us  he  has  wrought  a great  deliverance.  He  has 
overcome  the  strong  man,  taken  from  him  all  his 
armor,  and  divided  his  spoils.  Luke  xi.  22.  He  can 
say  with  Job,  ‘‘  I plucked  the  spoil  out  of  his  teeth.” 
Job  xxix.  17. 

We  had  lost  all  by  sin,  but  Jesus  has  restored  it  : 
Then  I restored  that  which  I took  not  away.” 
Ps.  Ixix.  4.  “ David  recovered  all  that  the  Amal- 

ekites  had  carried  away”  (verse  18). 


96 


MY  SERMOK-NOTES. 


Our  very  selves  were  captive  ; Le  lias  set  us  free. 
“ David  rescued  his  two  wives.  And  there  was  noth- 
ing lacking  to  them,  neither  small  nor  great,  neither 
sons  nor  daughters,  neither  spoil,  nor  anything  that 
they  had  taken  to  them’’  (verses  18  and  19). 

Our  eternal  heritage  was  forfeited  ; he  has  redeemed  it. 
Eph.  i.  14.  The  prey  is  taken  from  the  mighty. 

David  recovered  all.” 

Our  enemies  have  been  made  to  enrich  us,  and  to  glorify 
his  name.  Having  spoiled  principalities  and  pow- 
ers, he  made  a show  of  them  openly,  triumphing  over 
them  in  it.”  Col.  ii.  15.  Now  is  fulfilled  the 
promise,  “ They  that  spoil  thee  shall  be  a spoil.” 
Jer.  XXX.  16. 

II.  That  which  is  over  and  above  what  we  lost  by  sin 
COMES  BY  Jesus.  “ And  David  took  all  the  flocks 
and  the  herds,  which  they  drave  before  those  other 
cattle,  and  said.  This  is  David’s  spoil  ” (verse  20). 

As  Jesus  has  made  us  more  safe  than  we  were  before 
the  fall,  so  has  he  also  made  us  more  rich. 

1.  The  exaltation  of  humanity  to  kinship  with  God.  This 

was  not  ours  at  the  first,  but  it  is  acquired  for  us  by 
the  Lord  Jesus. 

Election,  sonship,  heirship,  spiritual  life,  union  to 
Christ,  espousal  to  Jesus,  fellowship  with  God,  and 
the  glory  of  the  future  wedding-feast — all  these  are 
choice  spoils. 

2.  The  fact  that  we  are  redeemed  creatures,  for  whom  the 

Creator  suffered,  is  an  honor  belonging  to  none  but 
men,  and  not  to  men  except  through  Jesus  Christ. 
Heb.  ii.  16. 

As  ransomed  persons  we  are  bound  to  our  Redeemer  by 
special  ties.  “Ye  are  not  your  own,  for  ye  are 
bought  with  a price.”  1 Cor.  vi.  19,  20. 

3.  Our  singular  condition  as  creatures  who  have  known  sin, 


XIX.  DAVID^S  SPOIL. 


97 


and  have  been  delivered  from  it,  comes  by  our  Lord 
Jesus  Christ.  Our  perfection  will  be  that  of  volun- 
tary agents,  who  will  forever  abhor  the  evil  from 
which  they  have  been  saved,  and  love  the  good  unto 
which  they  have  been  wedded  by  the  grace  of  God. 
This  belongs  not  to  the  angels. 

“ Never  did  angels  taste  above 
Kedeeming  grace  and  dying  love.” 

4.  Our  resurrection,  which  is  a gem  not  found  in  the  crown 

of  seraphs,  comes  by  our  risen  Lord.  2 Cor.  iv.  14. 

5.  Our  relation  to  God,  and  yet  to  materialism,  is  another 

rare  gift  of  Jesus,  We  are  kings  and  priests  unto 
God  on  behalf  of  the  universe  ; the  sanctification  of 
mind  and  matter  is  consummated  in  our  favored  per- 
sons. 

6.  Our  manifestation  of  the  full  glory  of  the  Lord.  Our 

experience  will  declare  to  all  intelligent  beings  the 
choicest  wisdom,  love,  power,  and  faithfulness  of 
God.  Eph.  iii.  10. 

Truly  all  these  things  make  us  cry,  I rejoice  at  thy 
word,  as  one  that  findeth  great  spoil.’*  Ps.  cxix. 
162. 

II.  That  which  we  willingly  give  to  Jesus  may  be  called 

HIS  SPOIL. 

1.  Our  hearts  are  his  alone  forever.  Hence,  all  that  we  have 

and  are  belongs  to  him.  This  is  David’s  spoil  ” 
— the  love  and  gratitude  of  our  lives.  1 John  iv.  19. 

2.  Our  special  gifts.  Our  tithes  and  dedicated  things  are 

for  him.  Let  us  give  plentifully.  Mai.  iii.  10. 
Abraham  gave  Melchizedek  the  tenth  of  the  spoil. 
Gen.  xiv.  20. 

3.  Our  homage  as  a Church  is  to  him.  He  is  Head  over  all 

things  to  his  Church.  It  is  his  reward  to  reign  in 
Zion. 


98 


MY  SERMON’-NOTES. 


4.  Our  race  must  yet  bow  before  him  ; all  thrones  and  pow- 
ers acknowledge  his  supremacy.  This  also  is  our 
David’s  spoil. 

Yield  to  Jesus  now,  and  find  in  him  your  safety,  your 
heaven. 

What  say  you  ? Are  you  David’s  spoil  ? 

If  not,  sin  and  Satan  are  spoiling  you  every  day. 


Notabilia. 

1.  Sin  contracts  no  guilt  that  grace  does  not  more  than 
remove.  2.  Sin  deforms  no  beauty  that  grace  does  not  more 
than  renew.  3.  Sin  loses  no  blessedness  that  grace  does  not 
more  than  restore. — Outline  of  Sermon  on  Rom,  v,  20,  hy  the 
late  Charles  Vince, 

In  1741,  at  the  Northampton  Assizes,  a poor  Irishman  was 
sentenced  to  death  for  murder.  Dr.  Doddridge  believed  him 
innocent,  and  so  exerted  himself  in  his  behalf  that  a respite 
was  obtained.  Nothing  could  be  more  touching  than  the  poor 
fellow’s  expressions  of  gratitude.  He  said,  Every  drop  of 
my  blood  thanks  you,  for  you  have  had  compassion  on  every 
drop  of  it.  You  are  my  deliverer,  and  you  have  a right  to 
me.  If  I live  I am  your  property,  and  I will  be  a faithful  ser- 
vant. ’ ’ 

We  all  remember  the  poem  of  The  man  of  Ross.”  Every 
good  thing  in  the  place  came  from  him.  Ask  who  did  this  or 
that, 

“ ‘ The  man  of  Boss,’  each  lisping  babe  replies.” 

Even  so,  as  we  survey  each  blessing  of  our  happy  estate,  and 
ask  whence  it  came,  the  only  answer  is,  This  is  Jesus’  spoil. 
The  crucified  hand  has  won  this  for  us.” 

A pastor  in  Cumberland  has  formed  ja  his  church  a Good 
Intent  Society,  composed  of  poor  persons  who  have  no  money 
to  give,  but  yet  desire  to  do  something  for  the  Lord  Jesus. 


XIX.  DAVID’S  SPOIL. 


99 


These  give  one  hour  in  the  week  to  some  charitable  work,  or 
to  some  labor  by  which  they  earn  a few  pence  which  is  given 
to  the  service  of  the  Lord.  Each  one,  according  to  her  several 
ability,  does  something  distinctly  for  Jesus.  These  people  find 
a blessing  in  so  doing.  Should  we  not  each  one  regularly  and 
systematically  set  aside  a portion  for  our  Lord  and  Saviour, 
and  say,  ‘‘  This  is  David’s  spoil  ” i 


XX. 


2 Samuel  »U.  27. — “Jbr  tl)ou,  ® Corir  of  Ijcota, 
#olr  of  larael,  Ijaat  reueolcb  to  tl)w  seruont,  aaging, 
3 mill  buUb  tl)cc  an  l)ousc : tljerefore  Ijatl)  tl)u  seruant 
founb  in  I)ia  l)cavt  to  pvan  tl)is  ^iraner  unto  tijee.” 

How  often  God  does  for  his  servants  what  they  desire  to  do 
for  him  ! David  desired  to  build  the  Lord  a house,  and  the 
Lord  built  him  a house. 

When  God’s  servants  are  not  accepted  one  way,  they  are 
another.  Neither  do  they  take  it  ill  that  the  Lord  puts  them 
off  from  the  work  upon  which  they  had  set  their  desires  ; but 
they  learn  his  will,  bow  before  it,  and  praise  him  for  it.  David 
went  in  and  sat  before  the  Lord,  and  offered  prayer,  for  he  felt 
moved  in  heart,  so  that  he  could  not  do  otherwise.  When 
the  Lord  promises,  we  should  supplicate  ; his  giving  times 
should  create  for  us  special  asking  times. 

I.  How  DID  HE  COME  BY  HIS  PRAYER  ? He  “ found  in  his 
heart  to  pray  this  prayer.” 

He  found  it,  which  is  a sign  he  looked  for  it.  Those 
who  pray  at  random  will  never  be  accepted  ; we  must 
carefully  seek  out  our  prayers.  Job  xiii.  4. 

In  his  heart — not  in  a book,  nor  in  his  memory,  nor  in 
his  head,  nor  in  his  imagination,  nor  only  on  his 
tongue.  Ps.  Ixxxiv.  2. 

It  is  proof  that  he  had  a heart,  knew  where  it  was, 
could  look  into  it,  and  did  often  search  it.  Ps. 
Ixxvii.  6. 


XX.  PRAYER  FOUND  IN  TEE  HEART. 


lOi 


It  must  have  been  a living  heart,  or  a living  prayer 
would  not  have  been  within  it. 

It  must  have  been  a believing  heart,  or  he  would  not 
have  found  this  prayer”  in  it. 

It  must  have  been  a serious  heart,  not  flippant,  forget- 
ful, cold,  indifferent,  or  he  would  have  found  a thou- 
sand vanities  in  it,  but  no  prayer.  Question  : Would 
prayer  be  found  in  your  heart  at  this  time  ? Hosea 
vii.  11. 

It  must  have  been  a humble  heart,  for  such  was  the 
prayer. 

Is  this  the  way  you  pray  ? Do  you  answer,  I never 
pray”  ? God  grant  you  may  yet  find  it  in  your  heart 
to  do  so. 

Is  this  the  way  you  pray  ? Do  you  answer,  I say  iny 
prayers”  ? How  can  prayers  which  do  not  come 
from  your  heart  ever  reach  God^s  heart  ? 

II.  How  DID  HIS  PRAYER  COME  TO  BE  IN  HIS  HEART  ? 

Through  the  Lord’s  being  there,  and  putting  it  there. 

1.  The  Lord’s  own  Spirit  instructed  him  how  to  pray. 

• By  giving  him  a sense  of  need.  Great  blessings  teach 
us  our  necessity,  as  in  David’s  case. 

By  giving  him  faith  in  God.  When  sure  that  God  will 
keep  his  promise  we  are  moved  to  plead  it. 

By  bringing  before  his  mind  the  appropriate  promise. 
“ Thou  hast  revealed;  . . . therefore  hath  thy  ser- 
vant found  in  his  heart  to  pray  this  prayer  unto  thee.” 

2.  The  Lord  inclined  him  to  pray. 

It  has  been  said  that  an  absolute  promise  would  render 
prayer  needless  ; whereas  the  first  influence  of  such  a 
promise  is  to  suggest  prayer.  The  Lord  inclined 
David’s  heart  : 

By  warming  his  heart.  Prayer  does  not  grow  in  an 
ice-well. 


102 


MY  SERMOJ^--]SIOTES. 


By  gladdening  him  with  bright  prospects.  Prayer 
comes  flying  in  by  the  open  window  of  hope. 

By  communing  with  him.  When  God  speaks  to  us  we 
are  moved  to  speak  to  him. 

3.  The  Lord  encouraged  him  to  pray,  by  means  of  : 

A promise  spoken.  I will  build  thee  an  house. 

A promise  sealed  home  to  the  heart.  ‘‘  Thou  hast  re- 
vealed to  thy  servant.’’ 

His  covenant  is  ordained  on  purpose  to  excite  prayer. 

I will  yet  for  this  be  inquired  of.”  Ezek.  xxxvi.  37. 

His  former  great  mercy,  his  previous  answers  to  our 
petitions,  his  immutable  goodness,  his  undiminished 
power,  and  his  unquestioned  faithfulness,  all  lead  us 
to  pray. 

His  Son  Jesus  is  an  Intercessor  who  is  always  pleading 
with  success,  and  this  puts  it  into  our  heart  to  pray. 

His  Holy  Spirit  has  undertaken  to  help  our  infirmity  in 
prayer,  and  this  again  suggests  prayer. 

HI.  How  MAY  YOU  FIND  PRAYER  IN  YOUR  HEARTS  ? 

Look  into  your  heart,  and  make  diligent  search. 

Think  of  your  own  need,  and  this  will  suggest  petitions. 

Think  of  your  ill-desert,  and  you  will  humbly  cry  to  the 
Lord. 

Think  of  the  promises,  the  precepts,  and  the  doctrines 
of  truth,  and  each  one  of  these  will  summon  you  to 
your  knees. 

Have  Christ  in  your  heart,  and  prayer  will  follow. 
Acts  ix.  11. 

Live  near  to  God,  and  then  you  will  often  speak  to  him. 

Do  you  find  prayers  and  other  holy  things  in  your 
heart  ? Or  is  it  full  of  vanity,  worldliness,  ambition, 
and  ungodliness  ? 

Remember  that  you  are  what  your  heart  is.  Prov. 
xxiii.  7. 


XX.  PRAYER  FOUND  IN  THE  HEART. 


103 


Things  to  the  Point. 

In  pra5^er  the  lips  ne'er  act  the  winning  part, 

Without  the  sweet  concurrence  of  the  heart. 

— B.  Herrick, 

On  tlie  cover  of  his  “ Kyrie  Eleison”  the  great  musician, 
Beethoven,  wrote,  From  the  heart  it  has  come  ; to  the  heart 
it  shall  penetrate.” 

The  Asiatic  Russians  say  that  it  is  only  upon  the  Baikal — an 
exceedingly  dangerous  lake  in  Siberia — in  autumn,  that  a man 
learns  to  pray  from  his  heart. 

A great  part  of  my  time,”  said  M’Cheyne,  is  spent  in 
getting  my  heart  in  tune  for  prayer.” 

It  is  not  the  gilded  paper  and  good  writing  of  a petition  that 
prevails  with  a king,  but  the  moving  sense  of  it.  And  to  that 
King  who  discerns  the  heart,  heart-sense  is  the  sense  of  all, 
and  that  which  he  only  regards  ; he  listens  to  hear  what  that 
speaks,  and  takes  all  as  nothing  where  that  is  silent.  All 
other  excellence  in  prayer  is  but  the  outside  and  fashion  of  it  ; 
this  is  the  life  of  it. — Leighton, 

I asked  a young  friend,  “ Did  you  pray  before  conversion  ?” 
She  answered  that  she  did  after  a sort.  I then  inquired, 
“ What  is  the  difference  between  your  present  prayers  and 
those  before  you  knew  the  Lord  Her  answer  was,  “ Then 
I said  my  prayers,  but  now  I mean  them.  Then  I said  the 
prayers  which  other  people  taught  me,  but  now  I find  them  in 
my  heart.” 

There  is  good  reason  to  cry  Eureka  !”  when  we  find 
prayer  in  our  heart.  Holy  Bradford  would  never  cease  pray- 
ing or  praising  till  he  found  his  heart  thoroughly  engaged  in 
the  holy  exercise.  If  it  be  not  in  my  heart  to  pray,  I must 
pray  till  it  is.  But  oh,  the  delight  of  pleading  with  God  when 
the  heart  casts  forth  mighty  jets  of  supplication,  like  a geyser 
in  full  action  ! How  mighty  is  supplication  when  the  whole 
soul  becomes  one  living,  hungering,  expecting  desire  ! 


104 


MY  SERMOM-NOTES. 


Remember,  God  respecteth  not  the  arithmetic  of  our  prayers, 
how  many  they  are  ; nor  the  rhetoric  of  our  prayers,  how  long 
they  are  ; nor  the  music  of  our  prayers,  how  methodical  they 
are  ; but  the  divinity  of  our  prayers,  how  heart-sprung  they 
are.  Not  gifts,  but  graces,  prevail  in  prayer. — Trapp. 


XXI. 


1 Kings  U.  28. — “3oab  fleir  unto  tl)e  tabernacle  of  tl)c 
Corib,  ani>  caugl)t  l)olb  on  tl)e  l)orns  of  tl)c  altar.” 

30. — “^nb  Benaial)  came  to  tl)e  tabernacle  of  tl)c 
Corir,  anb  saib  unto  l)im,  (El)n0  0oitl)  tl)e  king,  (£omc 
fortl).  ;2lnb  l)e  0aib,  ^an;  but  3 mill  bie  l)ere.” 

Joab’s  conscience  pricks  him  'when  he  hears  that  Solomon  is 
dealing  with  other  offenders. 

Joab  was  a remorseless  warrior,  yet  when  his  own  turn  comes 
he  flies  from  death. 

Joab  had  little  enough  of  religion,  yet  he  flies  to  the  altar 
when  the  sword  pursues  him. 

Joab  refuses  to  quit  his  shelter,  and  falls  slain  at  the  altar. 
Many  are  for  running  to  the  use  of  external  religion  when 
death  threatens  them.  Then  they  go  to  greater  lengths  than 
Scripture  prescribes  ; they  not  only  go  to  the  tabernacle  of  the 
Lord,  but  they  must  needs  cling  to  the  altar. 

I.  Ax  OUTWARD  RESORT  TO  ORDINANCES  AVAILS  NOT  FOR 
SALVATION. 

If  a man  will  rest  in  external  rites  he  will  die  there. 
Sacraments,  in  health  or  in  sickness,  are  unavailing  as 
means  of  salvation.  They  are  intended  only  for  those 
saved  already,  and  will  be  injurious  to  others.  1 Cor. 
xi.  29. 

Religious  observances  ; such  as  frequenting  sermons, 
attending  prayer-meetings,  joining  in  Bible-readings, 
practising  family-prayer  ; all  these  put  together  can- 


lOG 


MY  SERMOX-NOTES. 


not  save  a man  from  the  punishment  due  to  his  sins. 
They  are  good  things,  but  the  merely  formal  practice 
of  them  cannot  save. 

Ministers.  These  are  looked  upon  by  some  dying  per- 
sons with  foolish  reverence.  In  the  hour  of  death 
resort  is  made  to  their  prayers  at  the  bedside.  Im- 
portance is  attached  to  funeral  sermons  and  ceremo- 
nials. What  superstition  ! 

Professions.  These  may  be  correct,  long,  reputable, 
and  eminent  ; but  yet  they  may  not  be  proofs  af 
safety.  Connection  with  the  most  pure  of  churches 
would  be  a poor  ground  of  trust. 

Orthodoxy  in  doctrine,  ordinances,  and  religious  prac- 
tices is  much  thought  of  by  some  ; but  it  is  terribly 
insufficient. 

Feelings.  Dread,  delight,  dreaminess,  despondency  ; 
these  have,  each  in  its  turn,  been  relied  upon  as 
grounds  of  hope  ; but  they  are  all  futile. 

What  an  awful  thing  to  perish  with  your  hand  on  the  altar 
of  God  ! 

Yet  you  must,  unless  your  heart  is  renewed  by  divine  grace. 

The  outward  altar  was  never  intended  to  be  a sanctuary  for 
the  guilty.  Read  Ex.  xxi.  14,  where  it  is  said  of  the  criminal, 
“ Thou  shalt  take  him  from  mine  altar,  that  he  may  die.’’ 

II.  A SPIRITUAL  RESORT  TO  THE  TRUE  ALTAR  AVAILS  FOR 
SALVATION. 

We  will  use  Joab’s  case  as  an  illustration. 

1.  His  act  ; he  “ caught  hold  on  the  horns  of  the  altar.” 

We  do  this  spiritually  by  flying  from  the  sword  of  jus- 
tice to  the  person  of  Jesus. 

And  by  taking  hold  upon  his  great  atoning  work,  and 
thus  through  faith  uniting  ourselves  to  his  propitia- 
tion. 

2.  The  fierce  demand  of  his  adversary.  Thus  saith  the 

king.  Come  forth  !”  This  is  the  demand  of 


XXI.  CLIXGIKG  TO  THE  ALTAR. 


107 


Unbelieving  Pharisees  who  teach  salvation  by  works. 
Accusino;  conscience  within  the  man. 

Satan,  quoting  Holy  Scripture  falsely. 

3.  The  desperate  resolve  of  Joab.  “ Nay,  but  I wijl  die 

here/’  This  is  a wise  resolution,  for  we 
Must  perish  elsewhere. 

Cannot  make  our  case  worse  by  clinging  to  Christ. 

Have  nowhere  else  to  cling.  No  other  righteousness  or 
sacrifice. 

Cannot  be  dragged  away  if  we  cling  to  Jesus. 

Keceive  hope  from  the  fact  that  none  have  perished 
here. 

4.  The  assured  security.  He  that  believeth  on  the  Son 

hath  everlasting  life.'’  John  iii.  36.  If  you  per- 
ished trusting  in  Jesus  your  ruin  would 
Defeat  God. 

Dishonor  Christ. 

Dishearten  sinners  from  coming  to  Jesus. 

Discourage  saints,  making  them  doubt  all  the  promises. 
Distress  the  glorified,  who  have  rejoiced  over  penitents, 
and  would  now  see  that  they  were  mistaken. 

Come,  then,  at  once  to  the  Lord  Jesus,  and  lay  hold  on  eter- 
nal life. 

You  may  come  ; he  invites  you. 

You  should  come  ; he  commands  you. 

You  should  come  now  ; for  now  is  the  accepted  time. 


Cases  in  Point,  etc. 

During  an  epidemic  of  cholera,  I remember  being  called  up, 
at  dead  of  night,  to  pray  with  a dying  person.  He  had  spent 
the  Sabbath  in  going  out  upon  an  excursion,  and  at  three  on 
Monday  morning  I was  standing  by  his  bed.  There  was  no 
Bible  in  the  house,  and  he  had  often  ridiculed  the  preacher  ; 
but  before  his  senses  left  him  he  begged  his  servant  to  send  for 


108 


MY  SEKMOM-^^OTES. 


me.  What  could  I do  ? He  was  unconscious  ; and  there  I 
stood,  musing  sadly  upon  the  wretched  condition  of  a man  who 
had  wickedly  refused  Christ,  and  yet  superstitiously  fled  to  his 
minister. 

‘‘  Will  you  put  it  down  in  black  and  white  what  I am  to 
believe  ?”  wrote  a lady  to  the  Rev.  Robert  Howie.  “ I have 
been  told  of  many  different  texts  ; and  they  are  so  many  that 
I am  bewildered.  Please  tell  me  one  text,  and  I will  try  to 
believe  it.’’  The  answer  came,  ‘‘It  is  not  any  one  text,  nor 
any  number  of  texts  that  saves,  any  more  than  the  man  who 
fled  to  the  City  of  Refuge  was  saved  by  reading  the  directions 
on  the  finger-posts.  It  is  by  believing  on  the  person  and  work 
of  the  Lord  Jesus  that  we  are  brought  into  life  ; and,  once 
born  again,  are  kept  in  that  life.” 

W^hen  a man  goes  thirsty  to  the  well,  his  thirst  is  not  allayed 
merely  by  going  there.  On  the  contrary,  it  is  increased  by 
every  step  he  goes.  It  is  by  what  he  draws  out  of  the  well 
that  his  thirst  is  satisfied.  Just  so  it  is  not  by  the  mere  bodily 
exercise  of  waiting  upon  ordinances  that  you  will  ever  come  to 
peace,  but  by  tasting  of  Jesus  in  the  ordinances,  whose  flesh  is 
meat  indeed,  and  his  blood  drink  indeed. — M’’  Cheyne. 

The  Lord  Jesus  is  well  pleased  that  poor  sinners  should  fly 
to  him,  and  lay  hold  upon  him  ; for  this  is  to  give  him  due 
glory  as  a gracious  Saviour,  and  this  is  to  fulfil  the  purpose  for 
which  he  has  set  himself  apart.  He  claims  to  be  a Deliverer  ; 
let  us  use  him  as  what  he  professes  to  be,  and  so  do  him  that 
honor  which  he  most  esteems.  A pilot  loves  to  get  the  helm 
in  his  hand,  a physician  delights  to  be  trusted  with  hard  cases, 
an  advocate  is  glad  to  get  his  brief  ; even  so  is  Jesus  happy  to 
be  used.  Jesus  longs  to  bless,  and  therefore  he  says  to  every 
sinner,  as  he  did  to  the  woman  at  the  well,  ‘‘  Give  me  to 
drink.”  Oh,  to  think  that  you  can  refresh  your  Redeemer  J 
Poor  sinner,  haste  to  do  it. 


XXII. 


1 Kings  X.  1. — “ u)l)en  tl)c  (Dnccu  of  6l)eba  l)cavii 

of  tl)c  fame  of  Solomon,  concerning  tl)e  name  of  tl)c 
Corb,  slje  came  to  prooe  l}im  mitl)  l)ariJ  qnestions.” 

\Ye  may  profitably  consider  the  Qaeen  of  Sheba  in  her  visit 
to  Solomon,  for  she  is  given  as  a sign  to  us.  Matt.  xii.  42. 
Surely  she  came  from  Arabia  the  Happy  ; but  it  is  to  be  feared 
that  many  around  us  are  dwellers  in  Arabia  the  Stony,  for  their 
hearts  are  hard  as  rocks.  Jesus  is  greater  than  Solomon  in 
wisdom,  for  he  knows  the  Father  himself,  and  all  the  riches  of 
wisdom  and  knowledge  are  treasured  up  in  him.  It  will  be  to 
our  advantage  to  go  to  Jesus  with  all  our  doubts  and  troubles, 
and  prove  his  love  and  wisdom. 

I,  Let  us  admire  the  queen’s  mode  of  procedure. 

1.  She  would  prove  the  king’s  wisdom  by  learning  from 

him.  The  best  way  of  knowing  Christ  is  by  becom- 
ing his  disciple. 

2.  She  would  prove  him  with  many  questions.  Many  are 

the  knots  in  the  line  of  life.  “ If  any  man  lack  wis- 
dom, let  him  ask  of  God.” 

3.  Those  she  asked  were  hard  questions. 

Beyond  herself. 

Beyond  her  wise  men. 

But  not  beyond  the  capacious  mind  of  Solomon. 

To  ask  such  questions  was  to  use  the  rare  opportunity  be- 
fore her. 

Great  wisdom  deserves  hard  questions. 

Use  Jesus  as  he  is.  ‘‘  An  Interpreter,  one  among  a 
thousand.” 


110 


MY  SEltMOX-XOTES. 


To  be  asked  such  questions  would  please  Solomon/ 

Would  show  her  belief  in  the  report  of  his  glory  and 
learning. 

Would  also  ease  her  own  mind  ; for  many  a perplexity 
would  be  removed  forever.  The  same  is  true  of 
Jesus. 

II.  Let  us  imitate  her  example,  and  prove  our  greater 
Solomon  with  hard  questions. 

Here  are  a few  of  them  to  begin  with  : 

1.  How  can  a man  be  just  with  God  ? 

2.  How  can  God  be  just  and  the  Justifier  of  him  that  be- 

lieveth  ? 

3.  How  can  a man  be  saved  by  faith  alone  without  works, 

while  yet  it  is  true  that  a saved  man  must  have  good 
works  ? 

4.  How  can  a man  be  born  when  he  is  old  ? 

5.  How  is  it  that  God  sees  all  things,  and  yet  no  more  sees 

the  sins  of  believers  ? 

6.  How  can  a man  see  the  Father,  who  is  invisible  ? 

7.  How  can  it  be  true  that  that  which  is  born  of  God  sin- 

neth  not,  and  yet  men  born  of  God  daily  confess  sin  ? 

8.  How  can  a man  be  a new  man,  and  yet  have  to  sigh  be- 

cause of  the  old  man  ? 

9.  How  can  a man  be  sorrowful  yet  always  rejoicing  ? 

10.  How  can  a man’s  life  be  in  heaven  while  yet  he  lives  on 
the  earth  ? 

We  read  that  Solomon  told  her  all  her  questions,  and 
we  may  rest  assured  that  Jesus  will  teach  us  all  that 
we  need  to  know,  for  “ in  him  are  hid  all  the  treas- 
ures of  wisdom  and  knowledge,”  Col.  ii.  3. 

HI.  Let  us  attend  to  certain  questions  of  a truly 
PRACTICAL  character. 

How  can  we  come  to  Christ  ? 

How  can  we  ask  hard  questions  of  Christ  ? 


XXII.  CONSULTING  V>'ITH  JESUS. 


Ill 


How  can  be  reply  to  ns  ? 

By  his  Word,  his  Spirit,  his  Providence. 

How  is  it  that  none  can  come  but  those  whom  Jesus 
draws,  and  yet  him  that  cometh  to  him  he  will  in  no 
wise  cast  out  ? Try  both  truths  in  your  own  experi- 
ence, and  they  will  prove  themselves. 

How  is  it  that  there  is  a set  time  and  a limited  day,  and 
yet  the  Lord  bids  us  come  to  Jesus  at  once  ? Come 
and  see. 

How  is  it  that  we  have  not  come  long  ago  ? 

Why  should  we  not  come  at  this  very  moment  ? 


Apples  of  Gold  for  Baskets  of  Silver. 

Philosophy  was  bom  a pagan  ; but  she  may  become  a Chris- 
tian, and  should  be  christened  “ Mary. She  may  be  proud 
to  sit  at  Jesus’  feet.  Hellas  coming  to  Judea’s  Messiah  is  a 
rarely  beautiful  sight. — Dr,  Duncan, 

Questioners  must  be  teachable.  When  Haydn  was  in  Lon- 
don, a nobleman  came  to  him  for  lessons  in  musi:,  but  found 
fault  with  all  that  Haydn  said.  At  last,  out  of  patience,  the 
musician  exclaimed,  ‘‘  I see,  my  lord,  that  it  is  you  who  are  so 
good  as  to  give  lessons  to  me,  and  I am  obliged  to  confess  that 
I do  not  merit  the  honor  of  having  such  a master.” 

Do  not  suppose  that  Wisdom  is  so  much  flattered  at  having 
you  for  a pupil  that  she  will  set  you  easy  lessons,  and  yet  give 
you  the  gold  medal.  — T,  T,  Lynch, 

An  example  of  the  strange  riddles  of  Christian  experience  is 
given  in  one  of  Palph  Erskine’s  ‘‘  Gospel  Sonnets”  : 

“ Tm  sinful,  yet  I have  no  sin  ; 

All  spotted  o’er,  yet  wholly  clean  ; 

Blackness  and  beauty  both  I share, 

A hellish  black,  a heavenly  fair.” 

The  pilgrims  when  staying  in  the  house  of  Gains  spent  their 
time  in  asking  and  answering  such  riddles. 


112 


MY  SERMON-KOTES. 


Those  who  lose  their  way  because  they  will  not  ask  are  rather 
to  be  blamed  than  pitied.  Men  pay  a great  deal  to  obtain  the 
opinion  of  a great  physician  ; what  shall  we  say  of  sick  per- 
sons who  will  not  consult  the  infallible  Healer,  though  his 
cures  are  vdthout  fee  ? Jesus  waits  to  be  inquired  of  ; but  the 
most  of  men  had  rather  follow  their  own  crude  thoughts  than 
accept  his  infallible  teachings.  Let  us  not  be  among  these  ; 
but  having  the  golden  opportunity  of  intercourse  with  such  a 
Teacher,  let  us  bring  before  him  every  difficulty,  and,  like 
Mary,  sit  at  Jesus’  feet,  and  learn  of  him. 

The  hard  questions  of  life  prove  us,  and  make  us  see  our 
own  ignorance  and  folly.  Yet  we  would  not  be  without  them, 
for  they  also  prove  Jesus,  and  display  to  us  his  knowledge  and 
wisdom.  AVe  can  remember  hard  questions  in  Providence 
which  we  could  not  answer,  but  he  has  made  them  clear  as 
noonday  ; hard  questions  of  inward  conflict,  which  he  has  fully 
resolved  ; hard  questions  as  to  apparently  unfulfilled  promises, 
which  we  now  comprehend  ; and  hard  questions  of  gospel  docr 
trine,  which  we  now  see  to  be  the  truth  in  himself.  Let  us  go 
on  proving  our  Lord,  but  yet  never  tempting  him.  Every  fair 
test,  though  it  be  far  more  stringent  than  those  which  Sheba’s 
queen  imposed  upon  Solomon,  Jesus  is  more  than  able  to 
endure. 


XXIII. 


1 Jiinga  x.  2. — “!2lnir  0l)c  came  to  ierusalem  toitl)  a 
ocrji  great  train,  toitl)  cameU  tl)at  bare  splices,  anlt 
nern  inucl)  gollt,  anit  preciouo  otoneo : anb  tnijen  s\\t 
U)a6  come  to  Solomon,  0l)e  communeir  mitl)  Ijim  of 
all  tl)at  ma0  in  l)er  Ijeart.” 

It  is  not  generally  a wise  thing  to  tell  out  all  your  heart, 
Samson  reached  the  climax  of  folly  when  he  did  this  to  Delilah. 
Yet  if  we  could  meet  with  a Solomon  who  could  solve  all  our 
difficulties,  we  might  wisely  do  so. 

We  have  a greater  than  Solomon  in  Jesus,  who  is  incarnate 
Wisdom.  The  mischief  is,  that  with  him  we  are  too  silent, 
and  with  worldly  friends  too  communicative.  This  evil  should 
be  rectified. 

I.  We  ought  to  commune  with  him  of  all  that  is  in 

OUR  HEART. 

1.  Neglect  of  intercourse  with  Jesus  is  very  unkind  ; for  he 

invites  us  to  talk  with  him,  saying,  Let  me  see  thy 
countenance,  let  me  hear  thy  voice  ; for  sweet  is  thy 
voice,  and  thy  countenance  is  comely.”  Solomon’s 
Song  ii.  14.  Shall  our  heavenly  Bridegroom  be  de- 
prived of  the  fellowship  of  our  souls  ? 

2.  To  conceal  anything  from  so  true  a Friend  betrays  the 

sad  fact  that  there  is  something  wrong  to  be  con- 
cealed. 

3.  It  shows  a want  of  confidence  in  his  love,  or  his  sympa- 

thy, or  his  wisdom,  if  we  cannot  tell  Jesus  all  that  is 


114 


MY  SERMON-NOTES. 


in  or  upon  our  hearts.  Between  bride  and  Bride- 
groom there  should  be  no  secrets,  or  love  will  be 
wounded. 

4.  It  will  be  the  cause  of  uneasiness  to  ourselves  if  we  with- 

hold anything  from  him.  The  responsibility  will  all 
rest  with  us,  and  this  will  weigh  heavily. 

5.  It  will  involve  the  loss  of  his  counsel  and  help  ; for  when 

we  unbosom  ourselves  to  him,  he  meets  our  case.  If 
Vie  hide  our  trouble,  he  may  leave  us  to  fret  until  we 
confide  more  fully  in  him. 

6.  Reticence  toward  Jesus  is  greatly  aggravated  by  our  usual 

eagerness  to  tell  our  troubles  to  others.  Will  we 
make  a confidant  of  man.  and  hide  the  matter  from 
our  God  ? 

II.  Wk  need  not  cease  communing  for  want  of  topics. 

1.  Our  sorrows.  He  knows  what  they  are,  will  comfort  us 

under  them,  help  us  to  profit  by  them,  and  in  due 
time  remove  them. 

2.  Our  joys.  He  will  sober  and  salt  them.  Joy  without 

Jesus  is  the  sun  without  light,  the  essence  of  it  is 
gone.  Joy  without  Jesus  would  be  as  evil  as  the 
golden  calf  which  provoked  the  Lord  to  jealousy. 

3.  Our  service.  He  was  a Servant,  and  therefore  he  knows 

our  heart,  and  will  sympathize  with  our  difficulties. 
Let  us  speak  freely. 

4.  Our  plans.  He  had  zeal  and  ardor,  and  was  quick  of 

understanding  in  the  fear  of  the  Lord  ; he  will  gladly 
commune  with  us  concerning  all  that  is  in  our  hearts 
to  do  for  the  Father. 

5.  Our  successes  and  failures  should  be  reported  at  head- 

quarters. The  disciples  of  the  martyred  John  took 
up  the  body,  and  went  and  told  Jesus.  Matthew  xiv. 
12.  Our  Lord’s  own  evangelists  returned  and  told 
what  had  been  done.  Luke  ix.  10. 

6.  Our  desires.  Holiness,  usefulness,  heaven  ; all  these 


XXIII.  HEART-COMMUNING. 


115 


awaken  the  sympathy  of  J csus  ; he  prays  for  us  about 
these  things. 

7.  Our  fears  ; fears  of  falling,  needing,  failing,  fainting, 

dying.  To  mention  these  to  Jesus  is  to  end  them. 

8.  Our  loves.  Of  earth  and  of  heaven,  toward  others  and 

to  himself.  That  love  which  we  dare  not  tell  to 
Jesus  is  an  evil  lusting. 

9.  Our  mysteries  ; incomprehensible  feelings,  undefinable 

uneasinesses,  and  complex  emotions,  will  be  all  the 
better  for  being  ventilated  in  Jesus’  presence. 

III.  Nor  shall  we  cease  communing  for  want  of  rea- 
sons. 

1.  How  ennoblins:  and  elevating:  is  intercourse  with  the  Son 

of  God  1 

2.  How  consoling  and  encouraging  is  fellowship  with  him 

who  has  overcome  the  world  ! 

3.  How  sanctifying  and  refining  is  union  with  the  perfect 

One,  who  is  the  Lord  our  righteousness  ! 

4.  How  safe  and  healthy  is  a daily  walk  with  the  ever- 

blessed  Son  of  man  ! 

5.  How  proper  and  natural  for  disciples  to  talk  with  their 

Teacher,  and  saints  with  their  Saviour  ! 

6.  How  delightful  and  heavenly  is  rapturous  converse  with 

the  Beloved  of  our  souls  ! 

Warning  to  those  who  never  speak  with  Jesus.  Will  he 
not  say  at  the  last,  “ I never  knew  you”  ? 

Complaint  of  those  who  seldom  commune  with  him.  “ Is 
this  thy  kindness  to  thy  friend  ?” 

Hint  to  those  who  usually  live  in  communion  with  him. 
Be  sure  to  keep  up  the  holy  intercourse  ; and  to  this 
end  be  very  thorough,  unlock  every  room  in  your 
house,  and  let  Jesus  enter. 

Congratulation  of  those  who  have  long  enjoyed  his  fellow- 
ship. 


116 


MY  SERM02!^-N0TES. 


Things  to  Strike  and  Stick. 

A workman  in  time  of  need  would  part  with  everything  be- 
fore his  tools  ; for  to  lose  them  would  be  to  lose  all.  Reading 
the  Word  of  God  and  prayer  are  the  tools  of  the  Christian’s 
craft  ; without  them  he  is  helpless.  How  is  it,  then,  that 
when  time  presses,  he  so  often  foregoes  these,  or  shortens 
them  ? What  is  this  but  to  sell  his  tools  ? 

If  there  be  anything  I do,  if  there  be  anything  I leave  un- 
done, let  me  be  perfect  in  prayer. — Henry  Martyn. 

Blessed  be  God  that  I may  pray. — David  Brainerd, 

He  oft  finds  help  who  doth  his  grief  impart, 

And  to  tell  sorrow  halfens  sorrow’s  smart. 

— Spenser, 

What  would  be  said  of  a member  of  a family  who  refused  to 
speak  with  his  father  or  his  brother  ? What  a source  of  un- 
happiness to  have  such  a person  in  the  house  ! What,  then, 
must  be  thought  of  a professed  spouse  of  Jesus  who  has  had  no 
personal  intercourse  with  him  by  the  month  together  ? Lack 
of  holy  communion  is  a very  grievous  thing.  True  love  is 
communicative  ; it  cannot  bear  to  keep  its  secrets  from  its  Be- 
loved, nor  to  be  restrained  in  its  converse  with  him.  Let  the 
believer  see  to  it  that  he  is  not  like  one  of  whom  we  asked, 
‘‘  How  long  is  it  since  you  had  fellowship  with  Jesus  ?”  and 
he  answered,  “It  is  so  long  ago  that  I have  almost  forgotten 
it.”  Was  not  this  an  evil  sign  ? 

“ Let  us  be  simple  with  him  then, 

Not  backward,  stiff,  or  cold  ; 

As  though  our  Bethlehem  could  be 
What  Sinai  was  of  old.” 

The  believer  should  be  familiar  in  the  house  over  which 
Christ  is  set,  and  draw  near  with  full  assurance  of  faith. 
Come  and  tell  him  all  your  wants  and  desires  freely,  without 
concealing  anything  from  him,  foi  that  would  argue  distance 
and  distrust.  The  stronger  faith  is,  the  more  wants  it  tells. 


XXIII.  HEART-COMMUNING. 


117 


and  the  more  fully  it  tells  them.  Do  you  want  anything  of 
which  you  cannot  tell  your  Lord  ? It  argues  either  no  real 
need,  or  else  little  faith.  Strong  faith  hath  free  communion 
with  heaven,  and  conceals  nothing,  but  tells  all.  Eph.  iii.  12. 
“ In  whom  we  have  boldness.’’  The  word  translated  boldness 
is  “ telling  ally — Thomas  Boston. 

Sing  a hymn  to  Jesus,  when  the  heart  is  faint ; 

Tell  it  all  to  Jesus,  comfort  or  complaint  : 

If  the  work  is  sorrow,  if  the  way  is  long, 

If  thou  dread’ st  the  morrow,  tell  it  him  in  song  ; 

Though  thy  heart  he  aching  for  the  crown  and  palm, 

Keep  thy  spirit  waking  with  a faithful  psalm. 

— E.  Paxton  Hood. 


XXIV. 


1 Ktnga  xix.  4. — “ But  l)e  Ijimaclf  toent  a bag’s  fourneg 
into  tl)e  tDilberness,  anb  came  anb  sat  bomn  unbcr  a 
|uniger  tree:  anb  !)£  veqnesteb  for  l)imself  tl)at  l)e 
migl)t  bie ; anb  satb,  Jt  is  enougl) ; nom,  0 Corb, 
take  amag  mg  life ; for  3 am  not  better  tl)an  mg 
fatijers.” 

We  may  learn  mucli  from  the  lives  of  others.  Elijah  him- 
self is  not  only  a prophet  but  a prophecy.  His  experience  is 
our  instruction.  Sometimes  we  enter  into  a strange  and  mys- 
terious state  of  depression,  and  it  is  well  to  learn  from  Script- 
ure that  another  has  been  in  that  Valley  of  Deathshade. 
Weary,  and  sick  at  heart,  sorely  tried  ones  are  apt  to  faint. 
At  such  a time  they  imagine  that  some  strange  thing  has  hap- 
pened unto  them  ; but,  indeed,  it  is  not  so.  Looking  down 
upon  the  sands  of  time  they  may  see  the  print  of  a man’s  foot, 
and  it  ought  to  comfort  them  when  they  learn  that  he  was  no 
mean  man,  but  a mighty  servant  of  the  Lord.  Let  us  study  : 

I.  Elijah’s  WEAKNESS.  “He  requested  for  himself  that  he 
might  die.” 

1.  He  was  a man  of  like  passions  with  us.  James  v.  lY. 

He  failed  in  the  point  wherein  he  was  strongest,  as 
many  other  saints  have  done.  Abraham,  Job,  Moses, 
Peter,  etc. 

This  proved  that  he  was  strong  not  by  nature,  but  in 
divine  strength.  He  was  no  unfeeling  man  of  iron, 
with  nerves  of  steel.  The  wonder  is  not  that  ho 


XXIV.  ELIJAH  FAINTING. 


119 


fainted,  but  that  he  ever  stood  up  in  the  fierce  heat 
which  beat  upon  him. 

2.  He  sufiered  from  a terrible  reaction.  Those  who  go  up 

go  down.  The  depth  of  depression  is  equal  to  the 
height  of  rapture. 

3.  He  suffered  grievous  disappointment,  for  Ahab  was  still 

under  Jezebel’s  sway,  and  Israel  was  not  won  to 
Jehovah. 

4.  He  was  sadly  weary  with  the  excitement  of  Carmel,  and 

the  unwonted  run  by  the  side  of  Ahab’s  chariot. 

5.  His  wish  was  folly.  0 Lord,  take  away  my  life.” 

He  fled  from  death.  If  he  wished  to  die,  Jezebel  would 
have  obliged  him,  and  he  needed  not  to  have  fled. 
He  was  more  needed  than  ever  to  maintain  the  good 
cause. 

That  cause  was  also  more  than  ordinarily  hopeful,  and 
he  ought  to  have  wished  to  live  to  see  better  times. 
He  was  never  to  die.  Strange  that  he  who  was  to 
escape  death  should  cry,  “ Take  away  my  life  !” 
How  unwise  are  our  prayers  when  our  spirits  sink  1 

6.  His  reason  was  untrue.  It  was  not  enough  ; and  the  Lord 

had  made  him,  in  some  respects,  better  than  his  fathers. 
He  had  more  to  do  than  they,  and  he  was  stronger, 
more  bold,  more  lonely  in  witness,  and  more  terrible 
in  majesty. 

He  had  more  to  enjoy  than  most  of  the  other  prophets, 
for  he  had  greater  power  with  God,  and  had  wrought 
miracles  surpassed  by  none. 

He  had  been  more  favored  by  special  providence  and 
peculiar  grace,  and  v/as  yet  to  rise  above  all  others  in 
the  manner  of  his  departure  ; the  chariots  of  God 
were  to  wait  upon  him. 

II.  God’s  tenderness  to  him. 

1.  He  allowed  him  to  sleep  ; this  w^as  better  than  medicine, 
or  inward  rebuke,  or  spiritual  instruction. 


120 


IIY  SERMON-KOTES. 


2.  He  fed  him  with  food  convenient  and  miraculously  nour- 

ishing. 

3.  He  made  him  perceive  angelic  care.  An  angel  touched 

him/’ 

4.  He  allowed  him  to  tell  his  grief  (see  verse  10)  ; this  is 

often  the  readiest  relief.  He  stated  his  case,  and  in 
so  doing  eased  his  mind. 

5.  He  revealed  himself  and  his  ways.  The  wind,  earth- 

quake, fire,  and  still  small  voice  were  voices  from 
God.  When  we  know  what  God  is  we  are  less 
troubled  about  other  matters. 

6.  He  told  him  good  news.  ‘‘Yet  I have  left  me  seven 

thousand  in  Israel  ” (verse  18).  His  sense  of  lone- 
liness was  thus  removed. 

7.  He  gave  him  more  to  do — to  anoint  others  by  whom 

the  Lord’s  purposes  of  chastisement  and  instruction 
should  be  carried  on. 

Let  us  learn  some  useful  lessons. 

It  is  seldom  right  to  pray  tp  die  ; that  matter  is  best 
left  with  God  ; we  may  not  destroy  our  own  lives, 
nor  ask  the  Lord  to  do  so. 

To  the  sinner  it  is  never  right  to  seek  to  die  ; for  death 
to  him  is  hell.  The  wilful  suicide  seals  his  own  sure 
condemnation. 

To  the  saint  such  a wish  is  allowable,  only  within 
bounds.  He  may  long  for  heaven,  but  not  for  the 
mere  sake  of  getting  away  from  service  or  sufEering, 
disappointment  or  dishonor. 

To  desire  death  may  be  proper  under  some  aspects  ; 

but  not  to  pray  for  it  with  eagerness. 

When  we  do  wish  to  die,  the  reason  must  not  be  impa- 
tient, passionate,  petulant,  proud,  or  indolent. 

We  have  no  idea  of  what  is  in  store  for  us  in  this  life.  We 
may  yet  see  the  cause  prosper  and  ourselves  successful. 
In  any  case  let  us  trust  in  the  Lord  and  do  good,  and 
we  need  never  be  afraid. 


XXIV.  ELIJAH  FAIJ5TING. 


121 


Selections. 

What  is  this  we  hear  ? Elijah  fainting  and  giving  up  ! that 
heroical  spirit  dejected  and  prostrate  ! He  that  durst  say  to 
Ahab’s  face,  “It  is  thou  and  thy  father’s  house  that  trouble 
Israel  he  that  could  raise  the  dead,  open  and  shut  the  heav- 
ens, fetch  down  both  fire  and  water  with  his  prayers  ; he  that 
durst  chide  and  contest  with  all  Israel  ; that  durst  kill  the  four 
hundred  and  fifty  Baalites  with  the  sword — doth  he  shrink  at 
the  frowns  and  threats  of  a woman  ? Doth  he  wish  to  be  rid 
of  his  life,  because  he  feared  to  lose  it  ? Who  can  expect  an 
undaunted  constancy  from  fiesh  and  blood  when  Elijah  fails  ? 
The  strongest  and  holiest  saint  upon  earth  is  subject  to  some 
qualms  of  fear  and  infirmity  ; to  be  always  and  unchangeably 
good  is  proper  only  to  the  glorious  spirits  in  heaven.  Thus  the 
wise  and  holy  God  will  have  his  power  perfected  in  our  weak- 
ness. It  is  in  vain  for  us,  while  we  carry  this  fiesh  about  us, 
to  hope  for  so  exact  health  as  not  to  be  cast  down  sometimes 
with  fits  of  spiritual  distemper.  It  is  no  new  thing  for  holy 
men  to  wish  for  death  ; who  can  either  marvel  at  or  blame  the 
desire  of  advantage  ? For  the  weary  traveller  to  long  for  rest, 
the  prisoner  for  liberty,  the  banished  for  home,  it  is  so  natural, 
that  the  contrary  disposition  were  monstrous.  The  benefit  of 
the  change  is  a just  motive  to  our  appetition  ; but  to  call  for 
death  out  of  a satiety  of  life,  out  of  an  impatience  of  suffer- 
ing, is  a weakness  unbeseeming  a saint.  It  is  not  enough,  O 
Elijah  ! God  hath  more  work  yet  for  thee  ; thy  God  hath 
more  honored  thee  than  thy  fathers,  and  thou  shalt  live  to 
honor  him. 

Toil  and  sorrow  have  lulled  the  prophet  asleep  under  this 
juniper- tree  ; that  wholesome  shade  was  well  chosen  for  his 
repose.  While  death  was  called  for,  the  cozen  of  death  comes 
unbidden  ; the  angel  of  God  waits  on  him  in  that  hard  lodg- 
ing. No  wilderness  is  too  solitary  for  the  attendance  of  those 
blessed  spirits.  As  he  is  guarded,  so  is  he  awaked  by  that 
messenger  of  God,  and  stirred  up  from  his  rest  to  his  repast  ; 


122 


MY  SERMON-NOTES. 


while  he  slept,  his  breakfast  is  made  ready  for  him  by  those 
spiritual  hands  : There  was  a cake  baked  on  the  coals,  and  a 

cruse  of  water  at  his  head.’’  Oh,  the  never-ceasing  care  and 
providence  of  the  Almighty,  not  to  be  barred  by  any  place,  by 
any  condition  ! When  means  are  wanting  to  us,  when  we  are 
wanting  to  ourselves,  when  to  God,  even  then  doth  he  follow 
us  with  his  mercy,  and  cast  favor  upon  us,  beyond,  against  ex- 
pectation ! What  variety  of  purveyance  doth  he  make  for  his 
servant  ! One  while  the  ravens,  then  the  Sareptan,  now  the 
angel,  shall  be  his  caterer  ; none  of  them  without  a miracle  ; 
those  other  provided  for  him  waking,  this  sleeping.  O God  ! 
the  eye  of  thy  providence  is  not  dimmer,  the  hand  of  thy 
power  is  not  shorter  ; only  teach  thou  us  to  serve  thee,  to  trust 
thee. — Bishop  Hall, 

Elijah  ‘‘arose  and  went  for  his  life.’^  But  better  he  had 
stood  to  his  task  as  a prophet,  and  answered  as  Chrysostom 
did  when  Eudoxia  the  empress  threatened  him.  “ Go  tell 
her,”  said  he,  “ I fear  nothing  but  sin  or  as  Basil  did, 
when  Valens,  the  Arian  emperor,  sent  him  word  that  he  would 
be  the  death  of  him  : “I  would  he  would,”  said  he  ; “I  shall 
but  go  to  heaven  the  sooner.”  Luther  had  his  fits  of  fear, 
though  ordinarily  he  could  say,  “ I care  neither  for  the  Pope’s 
favor  nor  fury.”  Gregory  doubted  not  to  say  that  because 
Elijah  began  to  be  tickled  with  high  conceits  of  himself  for  the 
great  acts  which  he  had  done,  he  was  suffered  thus  to  fear, 
and  to  fall  beneath  himself,  for  his  humiliation.  The  like  we 
see  in  Peter,  scared  by  a silly  wench  ; to  show  us  how  weak, 
even  as  water,  we  are,  when  left  a little  to  ourselves. — John 
Trapp, 

Who  told  Elijah  it  was  “enough”?  God  did  not;  he 
knew  what  was  enough  for  Elijah  to  do  and  to  suffer.  It  was 
not  enough.  God  had  more  to  teach  him,  and  had  more  work 
for  him  to  do.  If  the  Lord  had  taken  him  at  his  word,  and 
had  also  said  “it  is  enough,”  Elijah’s  history  would  have 
wanted  its  crowning  glory. — Kitto. 


XXIV.  ELIJAH  FAINTING. 


123 


It  cannot  be  denied  that  in  the  expression  ‘‘  it  is  enough 
we  behold  the  anguish  of  a soul  which,  disappointed  in  its 
fairest  expectations,  seems  to  despair  of  God  and  of  the  world, 
and  is  impatient  and  weary  of  the  cross  ; a soul  which,  like 
Jonah,  is  dissatisfied  with  the  dealings  of  the  Almighty,  and 
by  desiring  death,  seeks,  as  it  were,  to  give  him  to  understand, 
that  it  is  come  to  such  an  extremity,  that  nothing  is  left  but 
the  melancholy  wish  to  escape  by  death  from  its  sufferings. 
Nevertheless,  a divine  and  believing  longing  accompanied  even 
this  carnal  excitement  in  the  soul  of  Elijah,  which,  thirsting 
after  God,  struck  its  pinions  upward  to  the  eternal  light  ; yes, 
the  key-note  of  this  mournful  lamentation  was  the  filial  thought 
that  the  heart  of  his  Father  in  heaven  would  be  moved  toward 
him,  that  his  merciful  God  would  again  shine  forth  upon  his 
darkness,  and  comfort  the  soul  of  his  servant.  Thus  we  see, 
in  the  prayer  of  our  prophet,  the  elements  of  the  natural  and 
of  the  spiritual  life  fermenting  together  in  strange  intermixture. 
The  sparks  of  nature  and  of  grace,  mutually  opposing  each 
other,  blaze  up  together  in  one  flame.  The  metal  is  in  the 
furnace,  the  heat  of  which  brings  impurity  to  light  ; but  who 
does  not  forget  the  scum  and  the  dross  at  the  sight  of  the  fine 
gold  ? — F,  W,  Krummacher, 

I.  The  cause  of  ElijaFs  despondency,  1.  Relaxation  of 
physical  strength.  2.  Second  cause — want  of  sympathy. 
“I,  even  I only,  am  left.’’  Lay  the  stress  on  only.  The 
loneliness  of  his  position  was  shocking  to  Elijah.  3.  Want  of 
occupation.  As  long  as  Elijah  had  a prophet’s  work  to  do, 
severe  as  that  work  was,  all  went  on  healthily  ; but  his  occupa- 
tion was  gone.  To-morrow  and  the  day  after,  what  has  he  left 
on  earth  to  do  ? The  misery  of  having  nothing  to  do  proceeds 
from  causes  voluntary  or  involuntary  in  their  nature.  4.  Fourth 
cause — disappointment  in  his  expectations  of  success.  On 
Carmel  the  great  object  for  which  Elijah  had  lived  seemed  on 
the  point  of  being  realized.  Baal’s  prophets  were  slain — Jeho- 
vah acknowledged  with  one  voice  ; false  worship  put  down. 


124 


MY  SERMOK-]S’OTES. 


Elijah’s  life-aim — the  transformation  of  Israel  into  a kingdom 
of  God,  was  all  but  accomplished.  In  a single  day  all  this 
bright  picture  was  annihilated.  IT.  God's  treatment  of  it, 
1.  First,  he  recruited  his  servant’s  exhausted  strength.  Read 
the  history.  Miraculous  meals  are  given — then  Elijah  sleeps, 
wakes,  and  eats  ; on  the  strength  of  that,  he  goes  forty  days’ 
journey.  2.  Next,  Jehovah  calmed  his  stormy  mind  by  the 
healing  influences  of  nature.  He  commanded  the  hurricane  to 
sweep  the  sky,  and  the  earthquake  to  shake  the  ground.  He 
lighted  up  the  heavens  till  they  were  one  mass  of  fire.  All 
this  expressed  and  reflected  Elijah’s  feelings.  The  mode  in 
which  nature  soothes  us  is  by  finding  meeter  and  nobler  utter- 
ances for  our  feelings  than  we  can  find  in  words — by  express- 
ing and  exalting  them.  In  expression  there  is  relief.  3.  Be- 
sides, God  made  him  feel  the  earnestness  of  life.  What  doest 
thou  here,  Elijah  ? Life  is  for  doing.  A prophet’s  life  for 
nobler  doing — and  the  prophet  was  not  doing,  but  moaning. 
Such  a voice  repeats  itself  to  all  of  us,  rousing  us  from  our 
lethargy,  or  our  despondency,  or  our  protracted  leisure. 
What  doest  thou  here  ?”  here  in  this  short  life.  4.  He 
completed  the  cure  by  the  assurance  of  victory.  ‘‘Yet  have  I 
left  me  seven  thousand  in  Israel  who  have  not  bowed  the  knee 
to  Baal.”  So,  then,  Elijah’s  life  had  no  failure  after  all,— 
F,  W,  RoherUon, 


XXV. 


J Kings  xx.  40. — “ as  tl)}]  sernant  mas  busg  l)ere 
anir  tl)£rc,  l)£  mas  gone,  ^nit  tl)e  king  of  Israel  sailr 
unto  l)im,  So  sljall  tl)n  iubgment  be;  tijgself  Ijast 
ireeiiteb  it.” 

A man  must  be  hard  run  indeed  when  he  cannot  forge  an 
excuse.  This  is  a very  common  one  for  the  loss  of  the  soul, 
“ I was  very  busy,  and  had  no  time  to  attend  to  religion.’’ 
They  say,  ‘‘  a bad  excuse  is  better  than  none  this  is  very 
questionable.  Here  is  an  excuse  which  condemned  the  man 
who  made  it.  The  man  in  the  prophet’s  story  was  ordered  to 
keep  a prisoner,  and  it  became  his  first  duty  to  do  so  ; but  he 
preferred  to  follow  out  his  own  wishes,  and  attend  to  his  pri- 
vate concerns,  and  so  the  prisoner  ‘‘was  gone.”  It  is  clear 
that  he  had  power  to  have  attended  to  the  king’s  business,  for 
he  attended  to  his  own.  Ilis  excuse  was  a confession  that  he 
was  wilfully  disobedient. 

I.  It  is  an  excuse  w^hich  some  cannot  use. 

1.  They  have  but  little  to  occupy  them.  They  are  noble- 

men, or  ladies  with  no  occupation,  or  persons  of  large 
leisure,  or  invalids  who  can  do  nothing  for  a liveli- 
hood, and  therefore  have  ample  time  for  reflection 
and  reading. 

2.  They  have  done  all  their  hard  work,  and  are  retired  upon 

their  savings,  and  find  it  hard  to  pass  their  time. 

3.  They  are  never  busy,  for  they  are  idlers  whom  nothing 

could  provoke  to  industry.  They  kill  time. 


126 


MY  SERMON-NOTES. 


IT.  It  is  an  excuse  which  is  not  valid. 

1.  There  was  no  absolute  need  to  be  so  busy.  Many  people 

make  slaves  of  themselves  with  a view  to  gain,  when 
they  could  earn  enough  for  their  needs,  and  yet  have 
abundant  leisure  to  care  for  their  souls. 

2.  To  have  believed  in  the  Lord  would  have  lessened  the 

needful  care  of  life,  and  so  the  pressure  of  business 
would  have  been  lightened.  The  fact  is  that  no  man 
can  afford  to  neglect  his  soul,  for  thus  he  hinders  his 
own  life-work. 

3.  You  find  time  for  other  necessaries — to  eat,  drink,  dress, 

converse,  and  sleep.  And  have  you  no  time  to  feed 
your  soul,  to  drink  the  living  water,  to  put  on  the 
robe  of  righteousness,  to  talk  with  God,  and  to  find 
rest  in  Christ  ? 

4.  You  have  time  for  diversion.  Think  of  the  many  hours 

wasted  in  idle  chat,  unprofitable  reading,  or  worse. 
If  offered  a holiday,  or  an  evening’s  entertainment, 
you  make  time  if  you  cannot  find  it.  You  have, 
then,  time  for  weightier  matters. 

5.  You  find  time  for  judging  others,  questioning  great 

truths,  spying  out  difiiculties,  and  quibbling  over 
trifles.  Have  you  no  time  for  self-examination,  study 
of  the  Word,  and  seeking  the  Lord  ? Of  course  you 
have  ; where  is  it  ? 

III.  It  is  an  excuse  which  accuses  the  person  who 

MAKES  IT. 

1.  You  have  enjoyed  many  mercies  in  your  daily  work,  for 

you  have  been  able  to  attend  to  your  business  ; 
should  not  these  have  won  your  gratitude  ? 

2.  You  have  seen  many  trials  while  busy  here  and  there  ; 

why  did  they  not  lead  you  to  God  ? 

3.  You  have  abilities  for  business  ; and  these  should  have 

been  used  for  God.  Did  he  not  give  them  to  you  ? 
Why  expend  them  on  your  own  selfish  money -getting  ? 


XXV.  A FRIVOLOUS  EXCUSE. 


127 


IV.  It  is  ATS  EXCUSE  WHICH  WILL  WOUND  THE  MEMORY  OF 

SOME. 

To  have  worked  hard  for  nothing  ; to  live  hard,  and  lie 
hard,  and  yet  to  fail,  and  die  poor  at  last,  will  be  sad. 

To  have  to  leave  all  when  you  have  succeeded  in  accu- 
mulating wealth  will  be  wretched  work.  Yet  so  it 
must  be. 

V.  It  is  an  excuse  which  cannot  restore  the  loss. 

If  you  have  lost  the  time,  you  certainly  had  it  intrusted 
to  yon,  and  you  will  be  called  to  account  for  it ; but 
you  cannot  regain  it,  nor  make  up  for  its  loss. 

How  wretched  to  have  spent  a life  in  idly  travelling, 
collecting  shells,  reading  novels,  etc.,  and  to  have 
therefore  left  no  space  for  serving  God,  and  knowing 
the  Redeemer  ! 

Men  do  worse  than  this  ; they  sin,  they  lead  others  to 
sin,  they  invent  ways  of  killing  time,  and  then  say 
they  have  no  time. 

They  give  their  minds  to  sceptical  thought,  to  propa- 
gating atheism,  undermining  Scripture,  or  arguing 
against  the  gospel,  and  yet  have  no  time  to  believe 
and  live  ! 

Call  to  the  young  to  use  time  while  time  is  theirs. 

Call  to  the  aged  to  spend  the  remnant  of  their  days  w^ell. 

Call  to  Christians  to  look  well  to  their  children’s  souls, 
lest  they  slip  from  under  their  influence  while  they 
are  busy  here  and  there. 

Call  to  experienced  believers  to  see  to  their  own  joy  in 
the  Lord,  lest  they  lose  it  in  the  throng. 


In  London,  such  is  the  hum  of  business,  that  the  great  clock 
of  St.  Paul’s  may  strike  many  times  and  not  be  heard.  God 
speaks  often,  and  men  hear  him  not  because  other  voices  deafen 
tLem.  A great  earthquake  happened  when  two  armies  were  in 


128 


MY  SERMOX-NOTES. 


the  heat  of  battle,  and  none  of  the  combatants  knew  of  it. 
Preoccupation  of  mind  will  prevent  the  most  solemn  things 
from  having  due  weight  with  us. 

Nero,  when  Rome  was  famishing,  sent  ships  to  Alexandria, 
not  to  bring  corn  for  the  starving  people,  but  to  fetch  sand  for 
the  arena.  He  fiddled  while  Rome  was  burning.  Are  not 
many  thus  cruel  to  themselves  ? Are  they  not  spending,  on 
fleeting  merriments,  precious  hours,  which  should  be  used  in 
seeking  after  pleasures  for  evermore  ? 

Whatever  negligence  may  creep  into  your  studies  or  into 
your  pursuits  of  pleasure  or  of  business,  let  there  be  one  point, 
at  least,  on  which  you  are  always  watchful,  always  alive  ; I 
mean,  in  the  performance  of  your  religious  duties.  Let  noth- 
ing induce  you,  even  for  a day,  to  neglect  the  perusal  of  Script- 
ure. You  know  the  value  of  prayer  ; it  is  precious  beyond  all 
price.  Never,  never  neglect  it. — Buxton  to  his  Son. 

King  Henry  the  Fourth  asked  the  Duke  of  Alva  if  he  had 
observed  the  great  eclipse  of  the  sun  which  had  lately  hap- 
pened. “ No/’  said  the  duke  ; “ I have  so  much  to  do  on 
earth,  that  I have  no  leisure  to  look  up  to  heaven.’’  Ah,  that 
this  were  not  true  of  professors  in  these  days  ! It  is  sad  to 
think  how  their  hearts  and  time  are  so  taken  up  with  earthly 
things,  that  they  have  no  leisure  to  look  after  Christ  and  the 
things  that  belong  to  their  everlasting  peace. — Thomas  Brooks. 

A treatise  on  the  excellence  and  dignity  of  the  soul,  by 
Claude,  Bishop  of  Toul,  ends  thus  : I have  but  one  soul,  and 

I will  value  it.” 

‘‘  Moments  seize  ; 

Heaven’s  on  their  wing  : a moment  we  may  wish, 

When  worlds  want  wealth  to  buy.” 

— Young. 

Grotius,  the  historian,  cried  in  death,  Ah,  I have  con- 
sumed my  life  in  a laborious  doing  of  nothing.  I would  give 
all  my  learning  and  honor  for  the  plain  integrity  of  John 
Urick”  (a  poor  man  of  eminent  piety). 


XXV.  A FRIVOLOUS  EXCUSE. 


129 


A dying  nobleman  exclaimed,  Good  God,  how  have  I em- 
ployed myself  ! In  what  delirium  has  my  life  been  passed  ! 
What  have  I been  doing  while  the  sun  in  its  race,  and  the  stars 
in  their  courses,  have  lent  their  beams,  perhaps  only  to  light 
me  to  perdition  ! I have  pursued  shadows,  and  entertained 
myself  with  dreams.  I have  been  treasuring  up  dust,  and 
sporting  myself  with  the  wind.  I might  have  grazed  with  the 
beasts  of  the  field,  or  sung  with  the  birds  of  the  woods,  to 
much  better  purpose  than  any  for  which  I have  lived. 


XXVI. 


2 Kings  U.  14. — “ l)c  took  tl)c  inontle  of  (Slifal) 

tl)ot  fell  from  l)im,  on&  smote  tl)e  maters,  anir  satir, 
ll11)ere  is  tl)e  Corit  #ob  of  (fflifal)  ? ” 

The  great  object  to  be  desired  is  God,  Jehovah,  Elijah’s 
God.  With  him  all  things  flourish.  His  absence  is  our  de- 
cline and  death. 

Those  entering  on  any  holy  work  should  seek  for  the  God 
who  was  with  their  predecessors.  What  a mercy  that  the  God 
of  Elijah  is  also  the  God  of  Elisha  ! He  will  also  be  with  us, 
for  “ this  God  is  our  God,  forever  and  ever,  he  will  be  our 
guide  even  unto  death.’’  Ps.  xlviii.  14. 

In  great  difficulties  no  name  will  help  but  that  of  God.  How 
else  can  Jordan  be  divided  but  by  Jehovah,  God  of  Elijah  ? 

Elisha  sought  first  for  the  Lord,  and  inquired,  “ Where  is 
he  ?”  Elijah  was  gone,  and  he  did  not  seek  him,  but  his  God. 

He  used  Elijah’s  old  mantle,  and  did  not  invent  novelties  ; 
desiring  to  have  the  aid  of  the  same  God,  he  was  content  to 
wear  the  mantle  of  his  predecessor.  The  true  is  not  new. 

Still  we  do  not  need  antiquities  from  the  past,  nor  novelties 
of  the  present,  nor  marvels  for  the  future  ; we  only  want  the 
Triune  God,  Father,  Son,  and  Holy  Spirit,  and  we  shall  then 
see  among  us  wonders  equal  to  those  of  Elijah’s  age.  “ Where 
is  the  Lord  God  of  Elijah  ?”  The  old  mantle,  used  with  faith 
in  the  same  God,  parted  the  waters  hither  and  thither.  The 
power  is  where  it  used  to  be. 

I.  The  question  turned  into  prayer.  It  is  as  though  he  cried 
O thou,  who  wast  with  Elijah,  be  thou  also  with  mo 
At  this  day  Our  one  need  is  Elijah’s  God. 


XXVI.  WHERE  IS  THH  GOD  OF  ELIJAH? 


131 


1.  The  God  who  kept  him  faithful  must  make  us  stand  firm 

should  we  be  left  alone  in  the  truth.  1 Cor.  i.  8. 

2.  The  God  who  heard  his  prayer  must  give  us  also  the 

effectual  inwrought  prayer  of  the  righteous  man. 
James  v.  16. 

8.  The  God  who  provided  for  him  at  Cherith  and  Zarep- 
hath,  and  in  the  wilderness,  must  also  supply  all  our 
needs.  Ps.  xxiii.  1. 

4.  The  God  who  raised  the  dead  by  him  must  cause  us  to 

bring  men  up  from  their  death  in  sin.  1 Kings  xvii.  22. 

5.  The  God  who  answered  by  fire  must  put  life,  energy,  and 

enthusiasm  into  our  hearts.  1 Kings  xviii.  38. 

6.  The  God  who  gave  him  food  for  a long  journey  must  fit 

us  for  the  pilgrimage  of  life,  and  preserve  us  to  the 
end.  1 Kings  xix.  8. 

7.  The  God  who  gave  him  courage  to  face  kings  must  also 

make  us  very  bold,  so  as  to  be  free  from  the  fear  of 
man.  1 Kings  xxi.  20. 

8.  The  God  who  divided  Jordan  for  the  prophet  will  not 

fail  us  when  we  are  crossing  into  our  Canaan.  2 
Kings  ii.  8. 

9.  The  God  who  took  him  away  in  a chariot  of  fire  will 

send  a convoy  of  angels,  and  we  shall  enter  into  glory. 

II.  The  question  answered.  The  Lord  God  of  Elijah  is 
not  dead,  nor  sleeping,  nor  on  a journey. 

1.  He  is  still  in  heaven  regarding  his  own  reserved  ones. 

They  may  be  hidden  in  caves,  but  the  Lord  know- 
eth  them  that  are  his. 

2.  He  is  still  to  be  mov^ed  by  prayer  to  bless  a thirsty  land. 

3.  He  is  still  able  to  keep  us  faithful  in  the  midst  of  a faith- 

less generation,  so  that  we  shall  not  bow  the  knee  to 
Baal. 

4.  He  is  still  in  the  still  small  voice.  Quietly  he  speaks  to 

reverent  minds  ; by  calm  and  brave  spirits  he  is 
achieving  his  purposes. 


132 


MY  SERMON-NOTES. 


5.  He  is  still  reigning  in  providence  to  overturn  oppressors 

(1  Kings  xxi.  18,  19),  to  preserve  his  own  servants 
(2  Kings  i.  10),  and  to  secure  a succession  of  faith- 
ful men.  1 Kings  xix.  16. 

6.  He  is  coming  in  vengeance.  Hear  ye  not  bis  chariot- 

wheels  ? He  will  bear  away  his  people,  but,  sorely, 
O ye  unbelievers  ! shall  ye  rue  the  day  wherein  ye 
cried  in  scorn,  ‘‘  Where  is  the  Lord  God  of  Elijah 
Oh,  to  be  so  engaged  that  we  can  court  the  presence 
of  God  ! 

Oh,  to  be  so  consecrated  that  we  may  expect  his 
benediction  ! 

Oh,  to  have  that  presence,  so  as  to  be  girded  with 
his  strength  ! 

Oh,  to  live  so  as  never  more  to  ask  this  question  ! 


Auxiliary  Extracts. 

“ God  of  Queen  Clotilda,’’  cried  out  the  infidel  Clovis  I.  of 
France,  when  in  trouble  on  the  field  of  battle,  “ God  of  Queen 
Clotilda  ! grant  me  the  victory  !”  Why  did  he  not  call  upon 
his  own  god  ? Saunderson,  who  was  a great  admirer  of  Sir 
Isaac  Newton’s  talents,  and  who  made  light  of  his  religion  in 
health,  was,  nevertheless,  heard  to  say  in  dismal  accents  on  a 
dying-bed,  ‘‘  God  of  Sir  Isaac  Newton,  have  mercy  on  me  !’' 
Why  this  changing  of  gods  in  a dying  hour  ? — ‘^Addresses  to 
Young  by  Rev,  Daniel  Baker, 

1.  The  God  of  Elijah  gave  him  the  sweet  experience  of  keep^ 
ing  warm  and  lively  in  a very  cold  and  dead  generation ; so 
that  he  was  best  when  others  were  worst.  . . . But  where  is 
the  Lord  God  of  Elijah  in  these  dregs  of  time,  wherein  pro- 
fessors generally  are  carried  away,  with  the  stream  of  impiety, 
from  all  their  liveliness  and  tenderness  that  aforetime  have 
been  among  them,  when  the  more  wickedness  sets  up  its  head, 
the  more  piety  is  made  to  hide  its  head  ? It  is  a sad  evidence 


xxvr.  WHEKl’]  IS  THE  GOD  OF  ELIJAH?  VSli 

that  God  is  gone  from  us,  when  the  standard  of  wickedness 
makes  advances,  and  that  of  shining  holiness  is  retreating,  and 
can  hardly  get  hands  to  hold  it  up. 

2.  The  God  of  Elijah  gave  him  the  sweet  experience  of  the 
power  of  prayer,  James  v.  17.  . . . But  where  is  the  God 
of  Elijah,  while  the  trade  with  heaven  by  prayer  is  so  very 
low  ? Alas,  for  the  dead,  cold,  and  flat  prayers  that  come 
from  the  lips  of  professors  at  this  day,  so  weak  and  languish- 
ing that  they  cannot  reach  heaven  ! 

3.  The  God  of  Elijah  gave  him  the  experience  of  the  sweet 
fruits  of  dependence  on  the  Lord,  and  of  a little  going  far,  with 
his  blessing.  1 Kings  xvii.  16.  . . . But  where  is  the  God 
of  Elijah  at  this  day,  when  what  we  have  seems  to  be  blown 
upon,  that  it  goes  in  effect  for  nothing  ? Our  table  is  plenti- 
fully covered,  yet  our  souls  are  starved  ; our  goodness  some- 
times looks  as  a morning  cloud,  it  blackens  the  face  of  the 
heavens,  and  promises  a heavy  shower,  but  quickly  proves  as  a 
little  cloud,  like  unto  a man’s  hand,  which  is  ready  to  go  for 
nothing  ; yea,  this  generation  is  blinded  by  the  means  that 
have  a natural  tendency  to  give  light.  Ah  ! Where  is  the 
Lord  God  of  Elijah 

4.  The  God  of  Elijah  gave  him  the  experience  of  a gracious 
boldness  to  face  the  most  daring  wickedness  of  the  generation  he 
lived  in,  though  it  was  one  of  the  worst.  This  eminently  ap- 
peared in  his  encounter  with  Ahab.  1 Kings  xviii.  1.  . . . 
But  where  is  the  God  of  Elijah  now,  while  the  iniquities  of  our 
day  meet  with  such  faint  resistance,  while  a brave  brow  for  the 
cause  of  God,  a tongue  to  speak  for  him,  and  a heart  to  act, 
are  so  much  wanting  ? The  wicked  of  the  world,  though  they 
have  an  ill  cause  in  hand,  yet  they  pursue  it  boldly  ; but,  alas  ! 
the  people  of  God  shame  their  honest  cause  by  their  cowardice 
and  faint  appearing  in  it.  If  God  give  us  not  another  spirit, 
more  fitted  for  such  a day,  we  shall  betray  our  trust,  and  bring 
the  curse  of  the  succeeding  generation  on  us. 

5.  The  God  of  Elijah  gave  him  the  experience  of  a glorious 


j:u 


MY  SEKMOK-KOTES. 


and  powerful  manifestation  of  himself,  in  a solemn  ordinance, 
even  at  the  sacrifice  on  Mount  Carmel,  which  w^as  ushered  in 
with  the  spirit  of  prayer  in  Elijah.  1 Kings  xviii.  37-39.  • . , 
But  where  is  the  God  of  Elijah,  when  so  little  of  the  Spirit’s 
influences  is  found  in  ordinances,  even  solemn  ordinances  ? 
Here  is  the  mantle,  but  where  is  the  God  of  Elijah  ? Here 
are  the  grave-clothes,  in  which  sometimes  the  Lord  was 
wrapped  up,  but  where  is  he  himself  ? Communion-days  have 
sometimes  been  glorious  days  in  Scotland,  and  sometimes  the 
gospel  hath  done  much  good,  so  that  ministers  have  had 
almost  as  much  to  do  to  heal  broken  hearts  as  now  to  get  hard 
hearts  broken  ; but  where  now  is  the  God  of  Elijah  ? 

6.  The  God  of  Elijah  gave  him  the  experience  of  being  enabled 
to  go  far  upon  a meal,  1 Kings  xix.  8.  But  where  now  are 
such  experiences,  while  there  is  so  little  strength  in  the  spirit- 
ual meals  to  which  we  now  sit  down  ? This  is  a time  wherein 
there  is  much  need  of  such  an  experience  ; the  Lord  seems  to 
be  saying  to  his  people,  “ Rise  and  eat,  for  the  journey  is 
long  and  what  a hard  journey  some  may  have,  ere  they  get 
another  meal,  who  knows  ? Oh,  for  more  feeding  power  in 
the  doctrine  preached  among  us  ! 

7.  The  God  of  Elijah  gave  him  the  experience  of  the  Lord's 
removing  difficulties  out  of  his  way,  when  he  himself  could  do 
nothing  at  them  : Jordan  divided.  So  Peter  had  the  iron  gate 
opened  to  him  of  its  own  accord  ; for  when  the  Lord  takes 
the  work  in  hand,  were  it  never  so  desperate  as  to  us,  it  will 
succeed  well  with  him.  Sure  we  have  need  of  this  experience 
this  day.  How  is  the  case  of  many  souls  so  embarrassed  at 
this  day  that  they  cannot  extricate  themselves,  by  reason  of 
long  and  continued  departures  from  God,  so  that  all  they  can 
do  is  that  they  are  fleeing  and  going  backward  ! Ah  ! where 
is  the  God  of  Elijah,  to  dry  up  those  devouring  deeps  ? Ene- 
mies have  surrounded  the  church,  and  brought  her  to  the  brow 
of  the  hill,  ready  to  cast  her  over  ; where  is  the  God  of  Elijah, 
to  make  a way  for  her  escape  ? — Thomas  Boston, 


XXVII. 


2 Kings oi.  17. — “Tlnir  ®U3l)a  praneit,  onir  saib,  Corii, 
1 prag  tl)££,  op£it  l)is  £n£S,  tl)at  1)£  mag  S££.  Tlrib 
tl)£  CorJ(  op£n£ir  tl)£  £g£s  of  tl)£  goung  man ; anb  1)£ 
SOU) : anlt,  b£l)olit,  tl)£  mountoin  mas  full  of  l)ors£s 
anb  £l)ariots  of  fir£  rounb  about  (fflislja.” 

Faith  serves  the  believer  for  eyes,  and  makes  him  see  what 
others  cannot.  This  keeps  the  man  himself  quiet  and  calm, 
and  enables  him  to  check  the  fears  of  those  who  cry,  “ Alas, 
my  master  I how  shall  we  do  (verse  15). 

From  this  narrative  we  learn  how  much  may  be  about  Us, 
and  yet  it  may  be  invisible  to  the  natural  eye.  We  shall  use 
it  to  teach  : 

I.  That  the  natural  eye  is  blind  to  heavenly  things. 

God  is  everywhere  ; yet  sin-blinded  eyes  see  him  not. 

His  law  touches  the  thoughts  and  intents  of  the  heart ; 
yet  its  wonderful  spiritual  meaning  is  not  perceived. 

Men  themselves  are  evil,  guilty,  fallen  ; yet  they  see 
not  their  own  wounds,  and  bruises,  and  putrefying 
sores. 

Their  danger  is  imminent  ; yet  they  sport  on,  blindly 
dancing  at  hell’s  mouth.  There  is  a man  at  Brighton 
who  wears  a placard  about  his  neck,  on  which  are 
these  words,  ‘‘I  am  quite  blind.”  This  might  suit 
such  foolish  ones. 

Jesus  is  near,  and  ready  to  help  ; but  their  eyes  are 
holden  so  that  they  know  net  that  it  is  Jesus.  He  is 


13G 


MY  sermont-xotp:s. 


altogether  lovely,  and  desirable,  the  sun  of  the  soul, 
yet  is  he  altogether  unknown. 

This  want  of  spiritual  discernment  makes  man  ignoble. 
Samson  blinded  is  a sorry  spectacle  ; from  a judge  in 
Israel  he  sinks  to  a slave  in  Philistia. 

This  keeps  a man  content  with  the  world  ; he  does  not 
see  how  poor  a thing  it  is,  for  which  he  sweats,  and 
smarts,  and  sins,  and  sacrifices  heaven. 

This  causes  many  men  to  pursue  the  monotonous  task 
of  avarice  ; never  more  aspiring  after  better  things, 
but  pursuing  the  dreary  round  of  incessant  moil  and 
toil,  as  blind  horses  go  round  and  round  the  mill. 

This  makes  men  proud.  They  think  they  know  all 
things  because  they  see  so  little  of  what  can  be 
known. 

This  places  men  in  danger.  “ If  the  blind  lead  the 
blind,  both  shall  fall  into  the  ditch. Matt.  xv.  14. 

II.  That  God  alone  can  open  man’s  eyes. 

We  can  lead  the  blind,  but  we  cannot  make  them  see  ; 
we  can  put  truth  before  them,  but  we  cannot  open 
their  eyes  ; that  work  remains  with  God  alone. 

Some  use  artificial  eyes,  others  try  spectacles,  telescopes, 
colored  glasses,  etc.,  but  all  in  vain,  while  the  eyes 
are  blind.  The  cure  is  of  the  Lord  alone. 

1.  To  give  sight  is  the  same  wonder  as  creation.  Who  can 

make  an  eye  ? In  the  sinner  the  faculty  of  spiritual 
vision  is  gone. 

2.  The  man  is  born  blind.  His  darkness  is  part  of  himself. 

“ Since  the  world  began  w^as  it  not  heard  that  any 
man  opened  the  eyes  of  one  that  was  born  blind.” 
John  ix.  32. 

3.  The  man  is  wilfully  blind.  None  so  blind  as  those  who 

will  not  see.  The  blind  people  that  have  eyes.” 
Is.  xliii.  8. 

4.  Opening  of  the  eyes  is  set  down  as  a covenant  blessing. 


XXVII.  EYES  OPKNEI). 


13 


The  Lord  has  given  his  Son  “ for  a covenant  of  the 
people,  to  open  the  blind  eyes.’’  Is.  xlii.  6,  7. 
Satan  counterfeited  this  in  the  garden  when  he  said, 
“ Your  eyes  shall  be  opened,  and  ye  shall  be  as 
gods.”  Gen.  hi.  5. 

III.  That  we  may  pray  him  to  open  men’s  eyes.  We 
ought  to  cry,  Lord,  I pray  thee,  open  his  eyes, 
that  he  may  see,” 

1.  When  we  see  sinners  in  trouble  it  is  a hopeful  sign,  and 

we  should  pray  for  them  with  double  importunity. 
Is.  xxvi.  2. 

2.  When  we  hear  them  inquiring,  we  should  inquire  of  the 

Lord  for  them.  Their  prayer  should  call  up  ours. 

3.  When  we  ourselves  see  much,  we  should  see  for  them. 

4.  When  their  blindness  astonishes  us,  it  should  drive  us  to 

our  knees. 

5.  The  prayers  of  others  availed  for  us,  and  therefore  we 

ought  to  repay  the  blessing  to  the  prayer-treasury  of 
the  church. 

6.  It  will  glorify  God  to  open  their  eyes  ; let  us  pray 

with  great  expectancy,  believing  that  he  will  honor 
his  Son. 

lY.  That  God  does  open  men’s  eyes. 

1.  He  has  done  it  in  a moment.  Notice  the  many  miracles 

performed  by  our  Lord  on  blind  men, 

2.  He  specially  opens  the  eyes  of  the  young.  The  Lord 

opened  the  eyes  of  the  young  man.”  See  the  text. 

3.  He  can  open  your  eyes.  Many  are  the  forms  of  blind- 

ness, but  they  are  all  comprehended  in  that  grand 
statement,  “ The  Lord  openeth  the  eyes  of  the 
blind.”  Ps.  cxlvi,  8. 

4.  He  can  in  an  instant  cause  you  to  see  his  grace  in  its  all- 

sufficiency  and  nearness,  Hagar  and  the  well.  Gen. 
xxi.  19. 


138 


WY  8EHM0K-X0TES, 


Y,  That  even  those  who  see  need  more  sight.  Elisha’s 
young  man  could  see  ; yet  he  had  his  eyes  more 
fully  opened. 

1.  In  the  Scriptures  more  is  to  be  seen.  Open  thou  mine 

eyes,  that  I may  behold  wondrous  things  out  of  thy 
law.^^  Ps.  cxix.  18. 

2.  In  the  great  doctrines  of  the  gospel  there  is  much  latent 

light. 

3.  In  Providence  there  are  great  marvels.  To  see  God’s 

hand  in  everything  is  a great  attainment,  specially 
glorifying  to  his  name.  Ps.  cvii.  24. 

4.  In  self,  sin,  Satan,  etc.,  there  are  depths  which  it  were 

well  for  us  to  see.  May  we  be  men  with  our  eyes 
opened. 

6.  In  Christ  Jesus  himself  there  are  hidden  glories.  “ Sir, 
we  would  see  Jesuso”  John  xii.  21  ; Heb.  ii.  9. 
Have  you  spiritual  sight  ? Then  behold  angels  and  spiritual 
things.  Better  still — behold  your  Lord  ! 


Gleanings. 

One  of  the  saddest  conditions  of  a human  creature  is  to  read 
God’s  word  with  a veil  upon  the  heart,  to  pass  blindfolded 
through  all  the  wondrous  testimonies  of  redeeming  love  and 
grace  which  the  Scriptures  contain.  And  it  is  sad,  also,  if  not 
actually  censurable,  to  pass  blindfolded  through  the  works  of 
God,  to  live  in  a world  of  flowers,  and  stars,  and  sunsets,  and 
a thousand  glorious  objects  of  nature,  and  never  to  have  a 
passing  interest  awakened  by  any  of  them. — Dean  Goulbourn. 

A lady  once  said  to  Turner,  when  he  was  painting  : “ Why 
do  you  put  such  extravagant  colors  into  your  pictures  ? I 
never  see  anything  like  them  in  nature.”  Don’t  you  wish 
you  did,  madam  ?’  ’ said  he.  It  was  a sufficient  answer.  He 
saw  them,  if  she  did  not.  So  believers,  like  the  prophet,  see 
many  divine  wonders  which  worldlings  cannot  perceive. 


XXVII.  EYES  OPENEn. 


139 


If  his  word  once  teach  us,  shoot  a ray 
Through  all  the  heart’s  dark  chambers,  and  reveal 
Truths  undiscerned  but  by  that  holy  light, 

Then  all  is  plain. 

— Cowper. 

The  dying  prayer  of  William  Tyndale,  the  martyr,  uttered 
“ with  a fervent  zeal  and  a loud  voice,  was  this  : “ Lord, 
open  the  King  of  England’s  eyes  !” 


XXVIII. 


2 Kings  inii.  25,  33,  34. — “^nit  so  it  mas  at  tl)e 
beginning  of  tijeir  bmelling  tl)cre,  tl)at  tljen  fcarcir  not 
tl)e  Corli : tl)£vefove  tl)c  Corb  sent  lions  among  tl)eni, 
u)l)icl)  sleu)  some  of  tl)em.” 

“ ®:i)eu  feareli  tl)e  Corb,  onb  serneb  tl)eir  oum  gobs, 
after  tl)e  manner  of  tl)e  nations  ml)om  tl)en  eanneb 
aman  from  tl)enc£. 

“ Unto  tl)is  ban  tl)en  bo  after  tl)e  former  manners : 
tl}en  fear  not  tl)e  £orb,  neitl)er  bo  tl)en  after  ti)eir 
statutes,  or  ofter  tl)eir  orbinances,  or  after  tl)e  lam 
anb  commanbment  ml)icl)  tlje  Corb  tommanbeb  tl)e 
ri)ilbren  of  Jacob,  ml)om  l)e  nameb  Israel.” 

It  is  as  needful  to  warn  you  against  the  false  as  to  urge  you 
to  the  true.  Conversion,  which  is  a divine  change,  is  imi- 
tated, and  the  spurious  palmed  off  as  genuine.  This  answers 
the  devil’s  purpose  in  several  ways  : it  eases  the  conscience  of 
the  double-minded,  adulterates  the  church,  injures  its  testi- 
mony, and  dishonors  true  religion. 

I.  Their  first  estate.  They  feared  not  the  Lord.” 

1.  They  had  little  or  no  religion  of  any  sort. 

2.  They  were  not  troubled  about  serving  the  true  God. 

3.  Probably  they  even  ridiculed  Jehovah  and  his  people. 

4.  But  they  were  near  a God-fearing  people,  and  near  to 

king  Hezekiah,  under  whom  there  had  been  a great 
revival.  Such  influence  creates  a great  deal  of  relig- 


iousness. 


XXVIII.  HALF-BllEEDS. 


141 


II.  Their  sham  conversion.  They  feared  the  Lord. 

1.  They  were  wrought  upon  by  fear  only;  the  ‘Mious^’ 

were  their  evangelists,  and  their  teeth  were  cutting 
arguments. 

2.  They  remained  in  ignorance  of  the  character  of  Jehovah, 

and  only  wished  to  know  ‘ ^ the  manner  of  the  god  of 
the  land.”  Outside  religion  is  enough  for  many  ; 
they  care  not  for  God  himself. 

3.  They  were  instructed  by  an  unfaithful  priest  ; one  of 

those  who  had  practised  calf-worship,  and  now  failed 
to  rebuke  their  love  of  false  gods.  Such  persons 
have  much  to  answer  for. 

4.  They  showed  their  conversion  by  outward  observances, 

multiplying  priests,  and  setting  up  altars  on  high 
places. 

5.  But  their  conversion  was  radically  defective  ; for  : 

There  was  no  repentance. 

No  expiatory  sacrifice  was  offered  on  God’s  one  altar. 
The  false  gods  were  not  put  away.  “ Every  nation 
made  gods  of  their  own”  (verse  29).  While  sin 
reigns  grace  is  absent. 

They  showed  no  love  to  God.  They  feared,  but  did 
not  trust  or  love. 

They  rendered  no  obedience  to  him.  Even  their  wor- 
ship was  will-worship.  ‘‘  They  feared  the  Lord,  and 
served  their  own  gods  ;”  a very  significant  distinction. 
They  did  not  abandon  false  trusts  ; they  looked  not  to 
the  Lord. 

Give  cases. 

The  religious  drunkard.  See  him  weep  ! Hear  him  talk  ! 

He  has  a dread  of  God,  but  he  serves  Bacchus. 

The  unchaste  hypocrite,  whose  real  worship  goes  to  the 
vilest  lusts,  and  yet  he  dreads  to  be  found  out. 

The  pious  Sabbath-breaker.  Very  devout,  but  serves 
out  poison  on  Sundays,  or  prefers  recreation  to  regen- 
eration. 


143 


MY  SERxMON- NOTES. 


The  saintly  skinflint.  He  has  a saving  faith”  in  the 
worst  sense. 

The  slandering  professor.  Under  pretence  of  greater 
holiness  he  abuses  the  righteous. 

III.  Their  real  state.  “ They  fear  not  the  Lord.” 

1.  They  own  him  not  as  God  alone.  The  admission  of 
other  gods  is  apostasy  from  the  true  God.  He  will 
be  all  or  nothing. 

They  do  not  really  obey  him  ; for  else  they  would  quit 
their  idols,  sins,  and  false  trusts. 

3.  He  has  no  covenant  with  them.  They  ignore  it  alto- 

gether. 

4.  He  has  not  wrought  salvation  for  them. 

5.  They  act  so  as  to  prove  that  they  are  not  his.  See  the 

future  history  of  these  Samaritans  in  the  book  of 
Nehemiah,  of  which  these  are  the  items  : 

They  desire  to  unite  with  Israel  for  the  sake  of  advan- 
tage. 

They  become  enemies  when  refused. 

They  grow  proud  and  judge  the  true  Israel.  They  say 
they  are  better  than  those  who  profess  so  much.” 
They  measure  the  corn  of  the  sincere  with  the  bushel 
of  their  own  deceit. 

In  real  conversation  there  must  be 

Idol-breaking.  Sin  and  self  must  be  abandoned. 

Concentration.  Our  only  God  must  be  adored  and 
served. 

Christ-trusting.  His  one  sacrifice  must  be  presented 
and  relied  upon. 

Full  surrender.  Our  heart  must  yield  to  God  and  de- 
light in  his  ways. 


XXIX. 


1 CI)von,  xiit.  8. — “ ?Dct)iir  anb  oil  Israel  ^jlane^ 

before  <^olr  toitl)  all  tl)eir  migljt,  anir  u)itl}  singing, 
anir  toitl)  l)arps,  anir  roitl)  :psalteries,  anb  mitl)  tim- 
brels, anir  mitl)  cnmbals,  anb  vuitl)  trumpets.” 

1 €l)ron.  riii.  12. — “^nb  IDauib  mas  afraib  of  ®ob 
tl)at  ban,  saving,  ^om  sljall  3 bring  tl)e  ark  of  ®ob 
I)ome  to  me  ?” 

1 (El)ron.  rn.  25. — “ So  IDaoib,  anb  tl)e  elbers  of  Jsrael, 
anb  tl)e  captains  oner  tljousanbs,  ment  to  bring  up 
tl)e  ark  of  tl)e  couenant  of  tl)e  Corb  out  of  tl)e  l)ouse 
of  (E)beb-ebom  mitl)  ion.” 

David  loved  liis  God  and  venerated  the  symbol  of  his  pres- 
ence. He  desired  to  restore  the  Lord’s  appointed  worship, 
and  to  place  the  ark  where  it  should  be,  as  the  most  sacred 
centre  of  worship.  But  right  things  must  be  done  in  a right 
manner,  or  they  will  fail.  In  this  case  the  failure  was  sad  and 
signal,  for  Uzza  died,  and  the  ark  turned  aside  to  the  house  of 
Obed-edom. 

I.  The  failure.  First  text.  1 Chron.  xiii.  8. 

Here  were  multitudes,  David  and  all  Israel,”  and  yet 
the  business  came  to  naught.  Crowds  do  not  insure 
blessing. 

Here  was  pomp — singing,  harps,  trumpets,  etc.,  yet  it 
ended  in  mourning.  Gorgeous  ceremonial  is  no 
guarantee  of  grace. 


144: 


MY  SERMON-KOTES. 


Here  was  energy  : “ they  played  before  God  with  all 
their  might.’’  This  was  no  dull  and  sleepy  worship, 
but  a bright,  lively  service,  and  yet  the  matter  fell 
through. 

But  there  was  no  thought  as  to  God’s  mind.  David 
confessed,  “ we  sought  him  not  after  the  due  order.” 
1 Chron.  xv.  13. 

Til  ere  was  very  little  spiritual  feeling.  More  music  than 
grace. 

The  priests  were  not  in  their  places,  nor  the  Levites  to 
carry  the  ark  : oxen  took  the  place  of  willing  men. 
The  worship  was  not  sufficiently  spiritual  and  humble. 

There  was  no  sacrifice.  This  was  a fatal  flaw  ; for  how 
can  we  serve  the  Lord  apart  from  sacrifice  ? 

There  was  little  reverence.  We  hear  little  of  prayer, 
but  we  hear  much  of  oxen,  a cart,  and  the  too 
familiar  hand  of  Uzza. 

Now,  even  a David  must  keep  his  j>lace,  and  the  Lord’s 
command  must  not  be  supplanted  by  will-worship. 
Therefore  the  Lord  made  a breach  upon  Uzza,  and 
David  was  greatly  afraid. 

May  we  not  expect  similar  failures  unless  we  are  careful 
to  act  obediently,  and  serve  the  Lord  with  holy  awe  ? 
Are  all  the  observances  and  practices  of  our  churches 
scriptural  ? Are  not  some  of  them  purely  will-wor- 
ship ? 

II.  Thk  fear.  Second  text.  1 Chron.  xiii.  12. 

The  terrible  death  of  Uzza  caused  great  fear.  Thus  the 
Lord  slew  Nadab  and  Abihu  for  offering  strange  fire  ; 
and  the  men  of  Beth-shemesh  for  looking  into  the 
^rk.  The  Lord  has  said,  I will  be  sanctified  in 
them  that  come  nigh  me,  and  before  all  the  people  I 
will  be  glorified.”  Lev.  x.  3. 

His  own  sense  of  wrong  feeling  caiused  this  fear  in 
David,  for  we  read.  ” and  David  was  displeased  ” 


XXIX.  THE  LESSOR  OF  UZZA. 


145 


(verse  11).  We  are  too  apt  to  be  displeased  with 
God  because  he  is  displeased  with  us. 

His  own  sense  of  unworthiness  for  such  holy  work  made 
him  cry,  ‘ ^ How  shall  I bring  the  ark  of  God  home 
to  me 

His  feeling  that  he  failed  in  that  which  God  expected 
of  his  servants  created  a holy  fear,  Sanctify  your- 
selves, that  ye  may  bring  up  the  ark  of  the  Lord 
God.”  1 Chron.  xv.  12. 

He  meant  well,  but  he  had  erred,  and  so  he  came  to  a 
pause  ; yet  not  for  long.  The  ark  of  God  remained 
with  Obed-edom  three  months,  but  not  more  (verse 

14) . 

Some  make  the  holiness  of  God  and  the  strictness  of  his 
rule  an  excuse  for  wicked  neglect. 

Others  are  overwhelmed  with  holy  fear  ; and  therefore 
pause  a while,  till  they  are  better  prepared  for  the 
holy  service. 

III.  The  joy.  Third  text.  1 Chron.  xv.  25. 

1.  God  blessed  Obed-edom.  Thus  may  humble  souls  dwell 

with  God  and  die  not.  Those  houses  which  entertain 
the  ark  of  the  Lord  shall  be  well  rewarded. 

2.  Preparation  was  made  and  thought  exercised  by  David 

and  his  people  when  a second  time  they  set  about 
moving  the  ark  of  the  covenant.  Read  the  whole  of 
the  chapter. 

3.  The  mind  of  the  Lord  was  considered.  And  the  chil- 

dren of  the  Levites  bare  the  ark  of  God  upon  their 
shoulders,  with  the  staves  thereof,  as  Moses  com- 
manded, according  to  the  word  of  the  Lord  ” Averse 

15) . 

4.  The  priests  were  in  their  places.  ‘^So  the  priests  and 

the  Levites  sanctified  themselves.”  Men  and  meth- 
ods must  both  be  ruled  by  God  (verse  14). 

5.  Sacrifices  were  offered.  ‘‘  And  it  came  to  pass,  when 


146 


3IY  SERMOX-NOTES. 


God  helped  the  Levites  that  bare  the  ark  of  the 
covenant  of  the  Lord,  that  they  offered  seven  bullocks 
and  seven  rams^’  (verse  26).  The  great  and  perfect 
sacrifice  must  ever  be  to  the  front. 

6.  Now  came  the  exceeding  joy  (verse  28). 

Do  we  draw  near  to  God  in  all  holy  exercises  after  this 
careful,  spiritual,  reverent  fashion  ? 

If  so,  we  may  safely  exhibit  our  delight,  and  our  hearts 
may  dance  before  the  Lord  as  king  David  did  (verse 
29). 


For  Emphasis. 

When  after  long  disuse  ordinances  come  to  be  revived,  it  is 
too  common  for  even  wise  and  good  men  to  make  some  mis- 
takes. Who  would  have  thought  that  David  should  have 
made  such  a blunder  as  this,  to  carry  the  ark  upon  a eart  ? 
(verse  7).  Because  the  Philistines  so  carried  it,  and  a special 
providence  drove  the  cart  (1  Sam.  vi.  12),  he  thought  they 
might  do  so  too.  But  we  must  walk  by  rule,  not  by  example, 
when  it  varies  from  the  rule  ; no,  not  those  examples  that 
Providence  has  owned. — Matthew  Henry, 

1.  The  matter  and  right  manner  of  performing  duties  are, 
in  the  command  of  Gody  linked  together.  He  will  have  his  ser- 
vice well  done  as  vvell  as  really  done.  We  must  serve  God 
with  a perfect  heart  and  a willing  mind,  for  the  Lord  searcheth 
all  hearts,  and  understandeth  all  the  imaginations  of  the 
thoughts.  Masters  on  earth  challenge  to  themselves  a power 
to  oblige  their  servants,  not  only  to  do  their  work,  but  to  do  it 
so-and-so  ; and  though  they  do  the  thing  itself,  yet  if  not  in 
the  manner  required,  it  cannot  be  accepted. 

2.  The  doing  of  a duty  in  a wrong  manner  alters  the  nature 
of  ity  and  makes  it  sin.  Hence  “ the  ploughing  of  the  wicked 
is  sin”  (Prov.  xxi.  4).  Hence  prayer  is  accounted  a howl- 
ing upon  their  beds  (Hosea  vii.  14).  Unworthy  communicat- 


XXIX.  THE  LESSON  OP  UZZA. 


147 


ing  is  not  counted  as  eating  the  Lord’s  supper  (1  Cor.  xi.  20). 
If  a house  be  built  of  never  so  strong  timber  and  good  stones, 
yet  if  it  be  not  well  founded,  and  rightly  built,  the  inhabitant 
may  curse  the  day  he  came  under  the  roof  of  it. 

3.  Duties  not  performed  according  to  the  right  order  are  hut 
the  half  of  the  service  we  owe  to  God^  and  the  worst  half  too, ^ 
Thomas  Boston* 


XXX. 


2 €l)ron.  ti.  11. — “ ®l)cii  tl)£  king  of  Sgre  an- 

0U)cr£ir  in  turiting,  tnl)icli  f)£  s£iit  to  Solomon,  B£cau0£ 
tl)£  CoriJ  l)otl)  lowctr  l)is  g£oplc,  l)£  l)atl)  inaiJ£  tl)££  king 
or)£r  tl)£in.” 

Such  was  the  character  of  Solomon,  that  even  Huram  could 
see  that  he  was  a blessing  to  the  people  over  whom  he  ruled. 
Be  it  ours  to  bless  others,  whatever  our  station  may  be.  May 
it  be  observed  concerning  us  that,  because  the  Lord  loved  the 
family  he  made  us  heads  of  it,  friends  to  it,  or  servants  in  it ; 
and  so  forth. 

Even  a heathen  could  trace  great  blessings  to  God’s  love  ; 
what  heathens  those  are  who  do  not  speak  of  the  Lord’s  good- 
ness, but  talk  of  ‘‘  chance”  and  ‘‘  good  luck”  ! 

It  is  a great  blessing  when  communications  between  rulers 
savor  of  a pious  courtesy,  as  these  between  Solomon  and 
Iliiram. 

This  verso  may  well  be  applied  to  our  Lord  Jesus.  May  the 
Holy  Spirit  bless  our  meditation  thereon, 

L The  love  of  God  has  made  Jesus  our  Kino. 

1.  It  is  not,  then,  a burden  to  be  under  law  to  Christ  ; his 

commandments  are  not  grievous.  1 John  v.  3. 

2.  Jesus  did  not  need  us  for  subjects,  but  we  needed  to  be 

under  the  rule  and  headship  of  Jesus.  It  is  for  our 
guidance,  comfort,  honor,  growth,  success,  peace, 
and  safety. 

3.  It  brings  us  great  happiness  to  obey  our  Prince.  His 

laws  are  simply  indications  of  where  our  felicity  lies. 


XXX.  A KING  SENT  IN  LOVE. 


149 


4.  The  personal  character  of  our  King  is  such  that  it  is  a 

great  blessing  to  his  subjects  to  have  him  as  their 
Monarch. 

So  wise  ; therefore  able  to  judge  and  to  direct. 

So  powerful  ; therefore  able  to  enrich  and  to  defend. 

So  gracious  ; therefore  laying  himself  out  to  benefit  us 
all. 

So  holy  ; therefore  elevating  and  purifying  his  people. 
In  this  Solomon  failed,  but  Jesus  succeeded. 

5.  His  relationship  to  us  makes  it  a great  blessing  to  have 

him  for  our  King.  We  are  not  under  the  tyranny  of 
a stranger  ; but  to  us  is  fulfilled  the  word  of  the 
prophet — ‘‘  Their  nobles  shall  be  of  themselves,  and 
their  governor  shall  proceed  from  the  midst  of  them.^’ 
Jer.  XXX.  21. 

The  Lord  Jesus  is  to  all  of  us  who  are  believers  : 

Our  Brother.  Therefore  it  is  no  bondage  to  follow 
him. 

Our  Redeemer.  Therefore  it  is  joy  to  own  his  prop- 
erty in  us. 

Our  Husband.  Who  would  not  do  the  bidding  of 
one  so  loving  ? 

It  is  a delight  to  obey  him  in  all  things  who  has  blessed 
us  in  all  things. 

. The  love  of  God  has  made  us  the  subjects  of  Jesus. 

1,  We  see  this  in  the  choice  which  the  Lord  has  made  of  us. 

We  were  like  Israel  : 

Insignificant  in  rank,  power,  or  wisdom. 

Erring,  and  continually  apt  to  revolt  from  our  King. 
Poor,  and  therefore  unable  to  pay  him  any  great  revenue. 
Feeble,  and  therefore  no  help  to  him  in  his  grand  de- 
signs. 

Fickle,  and  consequently  a wretched  people  to  rule  and 
lead. 

2.  We  see  this  in  his  subduing  us. 


150 


MY  SERMON‘NOTES. 


We  began  with  rebellion,  but  our  Prince  conquered  us, 
and  brought  us  under  happy  subjection  because  of  his 
great  love. 

3.  We  see  this  in  the  healthy  order  he  maintains.  It  is 

good  for  us  to  be  under  so  wise  a rule.  Love  gives 
rebels  a powerful,  gracious,  and  forbearing  ruler. 
A firm  hand  and  a loving  heart  will  tame  the  unruly, 
and  be  a boon  to  them. 

4.  We  see  this  in  the  peace  which  he  creates  ; the  quiet 

within  and  without  ; in  the  heart  and  in  the  church. 
1 Kings  iv.  24. 

5.  We  see  this  in  the  plenty  which  he  scatters.  “ And  the 

king  made  silver  and  gold  at  Jerusalem  as  plenteous 
as  stones,  and  cedar  trees  made  he  as  the  sycamore 
trees  that  are  in  the  vale  for  abundance.”  2 Chron. 

i.  15.  Far  greater  are  the  riches  of  grace  which  the 
reign  of  J esus  brings  to  us. 

6.  We  see  this  in  the  honor  he  puts  upon  us,  making  us  all 

to  be  kings  and  priests  with  him.  Rev.  i.  5,  6. 

III.  Our  love  to  God  makes  the  reign  of  jesus  blessed 

TO  us. 

1.  It  makes  his  courts  our  delight. 

2.  It  makes  his  service  our  recreation. 

3.  It  makes  his  revenue  our  riches. 

4.  It  makes  his  glory  our  honor. 

5.  It  makes  his  cross  our  crown. 

6.  It  makes  himself  our  heaven. 

Lord,  bless  thy  people,  by  keeping  them  loyal  and 
obedient. 

Lord,  bless  rebellious  ones,  by  bringing  them  to  bow 
before  so  gracious  and  wise  a Prince. 

Lord,  we  now  bless  thee  for  exalting  Jesus,  to  be  a 
Prince  and  a Saviour  to  us.  May  his  Spirit  rest 
upon  us  ! 


1 


XXXI. 


2 €l)romcle0  ni.  14. — “:iln^r  l)e  btlr  coil,  bccauac  l)e  p«- 
:par£it  not  Ijio  Ijeart  to  aeek  tl)£  Corit.” 

This  is  the  summing  up  of  Rehoboam’s  life  : he  was  not  so 
bad  as  some,  but  he  did  evil  in  various  ways,  not  so  much  from 
design  as  from  neglect. 

The  evil  effects  of  the  father’s  sin  and  the  mother^s  idolatry 
were  seen  in  their  son,  yet  there  was  another  cause — namely,  a 
want  of  heart -preparation.  The  son  of  Solomon  very  naturally 
desired  many  wives  (2  Chron.  xi.  23)  ; and  it  was  no  marvel 
that  the  child  of  Naamah  the  Ammonitess  allowed  images  and 
groves  to  defile  the  land  ; yet  there  was  a deeper  cause  of  his 
life’s  evil,  and  that  lay  in  himself.  His  heart  was  not  thorough 
with  the  Lord,  and  he,  himself,  was  not  carefully  consecrated 
to  the  worship  of  Jehovah.  He  might  have  done  well  had  he 
not  been  Rehoboam  the  Unready. 

I.  He  did  not  begin  life  with  seeking  the  Lord. 

1.  He  was  young,  and  should  have  sought  wisdom  of  God  ; 

but  he  went  to  Shechem  to  meet  the  people  without 
prayer  or  sacrifice.  2 Chron.  x.  1.  That  which 
commences  without  God  will  end  in  failure. 

2.  He  leaned  on  counsellors,  saying,  What  advice  give 

ye  ?”  Of  those  counsellors  he  chose  the  worst, 
namely,  the  younger  and  prouder  nobles.  2 Chron. 
X.  8.  Those  who  reject  divine  wisdom  generally  re- 
fuse all  other  wisdom. 

8.  He  committed  great  folly  by  threatening  the  people,  and 
refusing  their  just  demands  ; and  that  while  as  yet 


152 


MY  SEKMOX-NOTES. 


he  had  not  been  accepted  as  their  king.  2 Chron. 
X.  13,  14.  He  had  none  of  his  father’s  wisdom. 
How  can  they  act  prudently  and  prosperously  who 
are  not  guided  of  the  Lord  ? 

II.  He  showed  no  heart  in  seeking  the  Lord  afterward. 

1.  He  obeyed  the  prophet’s  voice  when  the  man  of  God  for- 

bade him  to  fight  with  Israel  ; yet  afterward  he  for- 
sook the  law  of  the  Lord.  2 Chron.  xii.  1.  He  is 
said  to  have  been  “ young  and  tender-hearted,” 
which  means  so/t^  2 Chron.  xiii.  7. 

2.  He  winked  at  the  most  horrible  crimes  among  the  people 

whom  he  ought  to  have  judged.  1 Kings  xiv.  24, 

3.  He  fell  into  his  father’s  sins. 

4.  He  busied  himself  more  for  the  world  than  for  God. 

"We  hear  nothing  of  his  worship  but  much  of  his 
building,  nothing  of  his  faith  but  much  of  his  fickle- 
ness. 2 Chron.  xi.  5-12. 

III.  He  was  not  fixed  and  persevering  in  his  seeking 

the  Lord. 

1.  For  three  years  his  loyalty  to  his  God  made  him  prosper, 

by  bringing  into  Judah  all  the  better  sort  of  people 
who  fled  from  Jeroboam’s  calf- worship  (2  Chron.  xi. 
13-17),  yet  he  forsook  the  Lord  who  had  prospered 
him. 

2.  He  grew  proud,  and  God  handed  him  over  to  Sliishak 

(verse  5). 

3.  He  humbled  himself  and  was  pardoned,  yet  he  stripped 

the  Lord’s  house  to  buy  off  the  king  of  Egypt. 

4.  He  wrought  no  great  reforms  and  celebrated  no  great 

passover,  yet  he  owned,  ‘ ‘ the  Lord  is  righteous’  ’ 
(verse  6). 

IV.  He  had  no  care  to  seek  the  Lord  thoroughly. 

Yet  no  man  is  good  by  accident ; no  one  goes  right 


XXXI.  KEHOBOAM  THE  UXREADY. 


153 


who  has  not  intended  to  do  so.  Without  heart, 
religion  must  die. 

1.  Human  nature  departs  from  the  right  way,  especially  in 

kings,  who  are  tolerated  in  more  sin  than  others. 

2.  Courtiers  usually  run  the  wrong  way,  especially  the 

young,  proud,  and  frivolous.  Rehoboam  loved  the 
gay  and  proud,  and  gave  himself  up  to  their  lead. 

3.  Underlings  are  apt  to  follow  us  and  applaud  us  if  we  go 

in  an  evil  path,  even  as  Judah  followed  Rehoboam. 
Thus  those  who  should  lead  are  themselves  led. 

The  kind  of  preparation  required  by  me,  in  order  to  bo 
diligent  and  acceptable  seeking  of  the  Lord,  my  God, 
is  somewhat  after  this  fashion  : 

To  feel  and  confess  my  need  of  God  in  the  whole  of 
my  life. 

To  cry  unto  him  for  help  and  wisdom. 

To  yield  to  his  guidance,  and  not  to  follow  the  counsel 
of  vain  persons,  nor  to  bluster  at  those  around  me. 

To  be  anxious  to  be  right  in  everything,  searching  the 
Scriptures,  and  seeking  by  prayer,  to  know  what  I 
should  do. 

To  serve  the  Lord  carefully  and  earnestly,  leaving  noth- 
ing to  chance,  passion,  fashion,  or  whim. 

Are  there  any  professors  among  us  of  the  same  sort  as 
Rehoboam  ? 

Are  there  any  hopeful  young  men  who  lack  whole- 
hearted devotion  to  the  Lord  ? 

Are  there  any  older  men  who  have  suffered  already 
from  vacillation,  hesitation,  or  double-mindedness  ? 
Are  there  any  just  escaped  from  such  trouble  who 
nevertheless  are  not  firm,  and  ready  even  now  ? 

Oh,  for  a clear  sense  of  the  evil  and  folly  of  such  a con- 
dition ! 

Oh,  for  the  confirming  power  of  the  Holy  Ghost  ! 

Oh,  for  vital  union  with  the  Lord  Jesus  ! 


154 


MY  SERMON-NOTES. 


Examples. 

Before  the  University  Boat  race  comes  off,  the  men  undergo 
a long  and  severe  training.  They  would  not  think  of  contend- 
ing for  the  mastery  without  preparation  ; and  do  we  imagine 
that  we  can  win  the  race  of  life  at  a venture,  without  bringing 
under  the  body  and  cultivating  the  mind  ? The  preacher 
studies  his  discourse  carefully,  though  it  will  only  occupy  part 
of  an  hour  ; and  is  our  life-sermon  worthy  of  no  care  and  con- 
sideration ? A saintly  life  is  a work  of  far  higher  art  than  the 
most  valuable  painting  or  precious  statue,  yet  neither  of  these 
can  be  produced  without  thought.  A man  must  be  at  his  best 
to  produce  an  immortal  poem,  yet  a few  hundred  lines  will 
sum  it  all  up.  Let  us  not  dream  that  the  far  greater  poem  of  a 
holy  life  can  be  made  to  flow  forth  like  impromptu  verse. 

Well  known  to  me  was  a kindly,  well-disposed  gentleman, 
who,  like  Rehoboam,  was  tender-hearted  or  persuasible.  He 
was  a worldling  of  pleasing  manners,  who  delighted  in  the 
esteem  of  the  circle  which  surrounded  him.  He  had  a great 
respect  for  religious  persons,  and  especially  for  ministers  ; but 
he  could  not  afford  to  be  a godly  man  himself,  for  then  he 
might  have  become  unpopular  with  a large  circle  of  worldly 
fashionables.  He  once  quitted  an  assembly  which  I addressed, 
because  he  said,  I felt  almost  on  the  go,  and  should  soon 
have  been  converted  if  I had  not  rushed  out.^^  There,’’  said 
he,  Spurgeon,  I am  like  an  india-rubber  doll  when  you  are 
preaching  ; you  can  make  me  into  any  shape  you  like  ; but; 
then  I get  back  into  my  old  form  when  you  have  done.”  He 
was  an  accurate  reproduction  of  the  soft-souled  son  of  Solo- 
mon ; a very  Pliable,  easily  persuaded  to  set  out  on  pilgrimage, 
but  equally  ready  to  return  at  the  world’s  call. 

The  parable  of  the  two  sons  will  come  in  here.  Rehoboam 
said,  “ I go,  sir  but  he  went  not.  The  modern  Rehoboam 
is  a perfect  gentleman  ; if  he  did  but  know  his  own  mind,  he 


XXXI.  KEHOBOAM  THE  UNREADY. 


155 


would  also  be  a man.  He  is  inclined  to  obey  God,  but  others 
incline  him  to  keep  in  the  fashion.  He  is  like  the  pear  which 
the  French  call  Bon  Chretien,  very  promising,  but  apt  to  be- 
come sleepy,  and  to  rot  at  the  core.  This  sort  of  people  is  not 
of  much  use  either  to  the  good  cause  or  to  its  opposite. 


XXXII. 


2 (!I[)ron.  xx.  4. — Iiilial)  gatl)creir  tljcmBcbea  to- 
Qctl)£v,  to  aalt  Ijelp  of  tl)e  Corli : tt)£n  out  of  oil  tl)e 
nti£3  of  5ui)al)  tl)£)i  cain£  to  a££k  tl)£  Corb.” 

The  sudden  news  of  a great  invasion  came  to  Jehoshaphat, 
and,  like  a true  man  of  God,  he  set  himself  to  seek  the  Lord, 
and  proclaimed  a fast.  The  people  came  together  with  all 
speed,  and  the  whole  nation  earnestly  cried  to  the  Lord  for  his 
aid. 

Let  us  notice  carefully  : 

I.  How  THEY  ASKED  HELP. 

They  expressed  their  confidence  ; Jehoshaphat  cried, 

‘ ‘ Are  not  thou  God  in  heaven  ? In  thine  hand  is 
there  not  power  and  might  (verse  6). 

They  pleaded  his  past  acts.  “ Art  not  thou  our  God, 
who  didst  drive  out  the  inhabitants  of  this  land  ? ” 
(verse  7). 

They  urged  the  promise  given  at  the  dedication  of  the 
temple.  Read  verse  9.  “ Thou  wilt  hear  and  help.’^ 

They  confessed  their  condition  ; humbly  did  they  ac- 
knowledge their  danger  and  their  impotence.  They  ; 

had  : ) 

No  power.  “ We  have  no  might  against  this  great 
company.  ’ ’ 

No  plan.  Neither  know  we  what  to  do’^  (verse  12). 
No  allies.  Their  wives  and  their  little  ones  only  in- 
creased their  care  (verse  13). 

They  then  lifted  their  souls  to  God. 


“Our  eyes  are 


XXXII.  HELP  ASKED  AND  PRAISE  RENDERED.  157 


upon  thee.”  Where  could  they  look  with  more  cer- 
tainty ? 

II.  How  THEY  RECEIVED  IT. 

By  renewed  assurance.  “ The  Lord  will  be  with  you” 
(verse  17). 

By  the  calming  of  their  fears.  “Be  not  afraid.” 
“ Fear  not,  nor  be  dismayed.”  Courage  keeps  the 
field,  but  fear  flies. 

By  urging  them  to  greater  faith.  “ Believe  in  the  Lord 
your  God,  so  shall  ye  be  established  ” (verse  20). 

By  distinct  direction.  “ To-morrow  go  ye  down 
against  them  ; ye  shall  find  them  at  the  end  of  the 
brook”  (verse  16). 

By  actual  deliverance.  The  Moabites  and  Ammonites 
slew  the  Edomites,  and  Israel  triumphed  without 
striking  a blow. 

It  shall  be  greatly  to  our  joy  to  see  the  right  hand  of 
the  Lord  getting  us  the  victory. 

III.  How  THEY  ACTED  BY  THIS  HELP. 

They  worshipped.  With  every  sign  of  reverence,  the 
king  and  his  people  bowed  before  Jehovah  (verse  18). 
Worship  girds  us  for  warfare. 

They  praised.  Before  they  received  the  mercy,  “ Ho 
appointed  singers  unto  the  Lord.”  Read  verse  21. 

They  went  forth,  preceded  by  the  singers,  till  they 
reached  “ the  watch-tower  in  the  wilderness”  (verse 
24). 

They  saw  the  promise  fulfilled.  “ They  looked  unto 
the  multitude,  and,  behold,  they  were  dead  bodies” 
(verse  24). 

They  gathered  the  spoil,  “They  were  three  days  in 
gathering  of  the  spoil,  it  was  so  much”  (verse  25). 

They  blessed  the  Lord  (verse  26).  The  valley  of 
Berachah  heard  their  joyful  notes,  and  then  they 


158 


MY  SERMON-NOTES. 


returned  to  the  house  of  the  Lord  with  harps  and 
psalteries  and  trumpets. 

They  had  rest,  ‘‘  So  the  realm  of  Jehoshaphat  was 
quiet  ; for  his  God  gave  him  rest  round  about”  (verse 
SO).  God’s  victories  end  the  war.  The  fear  of  God 
fell  on  all  the  kingdoms,  and  they  dared  not  invade 
Judah. 

Let  us  when  in  difficulties  have  immediate  resort  to  the 
Lord. 

Let  us  do  this  in  the  spirit  of  confidence  and  praise. 

Is  there  not  a cause  for  our  assembling  even  now  to 
plead  against  the  Moabites,  Ammonites,  and  Edomites 
of  superstition,  worldliness,  and  infidelity  ? 


Observations. 

This  chapter,  which  begins  with  danger,  fear,  and  trouble  all 
round,  ends  with  joy,  peace,  quiet,  and  rest.  Two  words  seem 
to  stand  out  in  this  chapter — Praise  and  Prayer — twin  sisters 
which  should  alw^ays  go  together.  One  word  links  them  here 
^ Faith. 

“Jehoshaphat  set  himself  to  seek  the  Lord.”  His  good 
example  was  soon  followed.  “ Judah  gathered  themselves  to- 
gether, to  ask  help  of  the  Lord  ; even  out  of  all  the  cities  of 
Judah  they  came  to  seek  the  Lord.”  What  a prayer-meeting 
— a real  one,  a united  one,  with  a definite  object,  and  the  king 
presiding  I Notice  the  prayer  (verse  5).  It  is  a pattern  one. 
Jehoshaphat  felt  his  weakness  and  need  ; but  he  recognized 
that  God  is  all,  and  over  all,  and  has  all  power  and  might.  He 
brings  forward  every  plea  and  argument.  He  appeals  to  God’s 
power  and  promises,  to  his  justice  and  love,  and  winds  up  with 
simple  yet  prevailing  faith  in  God  himself.  “ We  have  no 
might,  neither  know  we  what  to  do  ; but  our  eyes  are  upon 
thee”  (verse  12).  Placing  all  the  responsibility  on  God,  and 
they  just  looking  to  him,  waiting  for  him  ; God  answered  at 
once. — Captain  Dawson^  in  ^‘Thoujhts  in  the  Valleys,''’^ 


XXXIII. 

2 (Eljron.  •tjunt.  23. — “ I3ut  tl)£2  td£«  tl)£  ruin  of  l)im, 
anb  of  all  lara£l.” 

Narrate  the  actual  circumstances.  Ahaz  turned  away  from 
Jehovah  to  serve  the  gods  of  Damascus,  because  Syria  enjoyed 
prosperity.  ‘‘  For  he  sacrificed  unto  the  gods  of  Damascus, 
which  smote  him  ; and  he  said,  Because  the  gods  of  the  kings 
of  Syria  help  them,  therefore  will  I sacrifice  to  them,  that  they 
may  help  me.  But  they  were  the  ruin  of  him,  and  of  all 
Israel.” 

The  consequent  introduction  of  false  deities  and  defilement 
of  the  worship  of  God  became  the  ruin  of  Ahaz  and  his  king- 
dom. 

We  fear  lest  this  should  be  the  ruin  of  England  ; for  the 
idols  of  the  Papists  and  the  doctrines  of  Rome  are  again  being 
set  up  in  our  land.  Though  no  country  prospers  in  which 
these  prevail,  yet  besotted  minds  are  laboring  to  restore  the 
gods  of  the  Vatican.  This  subject  deserves  many  faithful  ser- 
mons. 

At  this  time  we  shall  turn  the  text  to  more  general  use. 

1.  The  man  ruining  himself.  Ahaz  is  the  type  of  many 
self- destroyers.  O Israel,  thou  hast  destroyed  thy- 

self.” Hos.  xiii.  9. 

He  would  be  his  own  master.  This  ruined  the  prodigal, 
and  will  ruin  millions  more. 

He  was  high-handed  in  sin.  “ He  walked  in  the  way 
of  the  kings  of  Israel.”  2 Kings  xvi.  3,  4.  This  is 
a race  to  ruin. 


160 


MY  SERMON'KOTES. 


He  lavished  treasure  upon  it.  He  spent  much  but 
gained  little.  Profligacy  and  many  other  wrong  ways 
are  expensive  and  ruinous. 

He  defied  chastisement.  ‘‘  In  the  time  of  his  distress 
did  he  trespass  yet  more  against  the  Lord.  ” 2 Chron, 

xxviii.  22.  This  defiance  of  correction  leads  to  sure 
ruin. 

He  was  exceedingly  clever,  and  curried  favor  with  the 
great.  He  made  a copy  of  a classic  altar,  and  sent  it 
home.  More  men  perish  through  being  too  clever 
than  by  being  simple. 

He  was  a man  of  taste.  He  admired  the  antique  and 
the  aesthetic  in  religion. 

He  had  officials  to  back  him.  ‘‘  TJrijah,  the  priest, 
built  an  altar  according  to  all  that  king  Ahaz  had  sent 
from  Damascus.’^  2 Kings  xvi.  11.  Bad  ministers 
are  terrible  destroyers. 

He  imitated  prosperous  sinners.  The  king  of  Assyria 
became  his  type.  This  is  ruinous  conduct. 

He  abandoned  all  worship  of  God.  ‘‘  He  shut  up  the 
doors  of  the  house  of  the  Lord  ” (verse  24).  This  is 
the  climax  of  rebellion,  and  the  seal  of  ruin. 

But  he  did  not  prosper  ; the  false  gods  were  the  ruin  of  him. 

II.  The  man  in  ruins.  We  leave  Ahaz  to  think  of  some 
around  us. 

The  man  becomes  eaten  up  with  secret  vice.  A rotting 
ruin  haunted  by  bats  and  owls,  and  foul  creatures  of 
the  night. 

The  man  of  drinking  habits,  not  fit  for  society,  a brute, 
a fiend. 

The  man  of  evil  company  and  foul  speech  ; likely  to  be 
soon  in  prison,  or  an  outcast. 

The  man  of  unbelieving  notions  and  blasphemous  con- 
versation, lost  to  God,  to  goodness,  and  moral  sense. 

All  around  us  we  see  such  spiritual  ruins. 


XXXIII.  RUINS. 


161 


Turned  from  holy  uses  to  be  mouldering  wastes. 

The  man  is  ruined  in  : 

Peace,  character,  usefulness,  prospects.  Worst  of  all, 
he  is  himself  a ruin,  and  will  be  so  forever. 

A ruin  suggests  many  reflections. 

What  it  was  ! What  it  mio-ht  have  been  ! 

O 

What  it  is  ! What  it  will  be  ! 

Meditations  among  ruins  may  be  useful  to  those  who  are 
inclined  to  repeat  the  experiment  of  Ahaz. 

III.  Others  ruined  with  him.  ‘‘  They  were  the  ruin  of 
him,  and  of  all  Israel,  ’ ’ 

Designedly.  Some  men  by  example  create  drunkards, 
by  teaching  make  infidels,  by  seduction  ruin  virtue, 
by  their  very  presence  destroy  all  that  is  good  in  their 
associates. 

Incidentally  ; even  without  intent  they  spread  the  con- 
tagion of  sin.  Their  irreligion  ruins  the  young,  their 
conduct  influences  the  unsettled,  their  language  in- 
flames the  wicked. 

Sin  will  ruin  you  if  persisted  in. 

Your  downfall  will  drag  down  others. 

Will  you  not  endeavor  to  escape  from  ruin  ? 

Jesus  is  the  Restorer  of  the  wastes. 


Relics. 

There  is  an  Australian  missile  called  the  boomerang,  which 
is  thrown  so  as  to  describe  singular  curves,  and  to  return  at  last 
to  the  hand  of  the  thrower.  Sin  is  a kind  of  boomerang, 
which  goes  off  into  space  curiously,  but  turns  again  upon  its 
author,  and  with  tenfold  force  strikes  the  guilty  soul  that 
launched  it. 

We  might  illustrate  the  evil  of  sin  by  the  following  compari- 
son : Suppose  I were  going  along  a street,  and  were  to  dash 

my  hand  through  a large  pane  of  glass,  what  harm  would  I 


162 


MY  SERMOK-NOTES. 


receive  “ You  would  be  punished  for  breaking  the  glass/^ 
“ Would  that  be  all  the  harm  I should  receive  Your 

hand  would  be  cut  by  the  glass.”  Yes  ; and  so  it  is  with 
sin.  If  you  break  God^s  laws,  you  shall  be  punished  for  break- 
ing them  ; and  your  soul  is  hurt  by  the  very  act  of  breaking 
them.” — t/.  Inglis. 

I have  heard  that  a shepherd  once  stood  and  watched  an 
eagle  soar  out  from  a clitf.  The  bird  flew  far  up  into  the  air, 
and  presently  became  unsteady,  and  reeled  in  its  flight.  First 
one  wing  dropped,  and  then  the  other  ; presently,  with  accel- 
erated speed,  the  poor  bird  fell  rapidly  to  the  ground.  The 
shepherd  was  curious  to  know  the  secret  of  its  fall.  He  went 
and  picked  it  up.  lie  saw  that  when  the  eagle  lighted  last  on 
a clifl^,  a little  serpent  had  fastened  itself  upon  him  ; and  as  the 
serpent  gnawed  in  farther  and  farther,  the  eagle  in  its  agony 
reeled  in  the  air.  When  the  serpent  touched  its  heart,  the 
eagle  fell.  Have  you  never  seen  a man  or  woman  in  the 
church,  or  in  society,  rising  and  rising  ; the  man  becoming 
more  and  more  influential,  apparently  strong,  widely  known, 
asserting  power  far  and  near  ; but,  by  and  by,  growing  un- 
steady, uncertain,  reeling,  as  it  were,  in  uncertainty  and  incon- 
sistency, and  at  last  falling  to  the  earth,  and  lying  there  in 
hopeless  disgrace,  a spectacle  for  angels  to  weep  over  and 
scoffers  and  devils  to  jeer  at  ? You  do  not  know  the  secret  of 
the  fall,  but  the  omniscient  eye  of  God  saw  it.  That  neglect 
of  prayer,  that  secret  dishonesty  in  business,  that  stealthy  in- 
dulgence in  the  intoxicating  cup,  that  licentiousness  and  profli- 
gacy unseen  of  men,  that  secret  tampering  with  unbelief  and 
error,  was  the  serpent  at  the  heart  that  brought  the  eagle  down, 
— T,  Cuyler. 

Sages  of  old  contended  that  no  sin  was  ever  committed 
v/hose  consequences  rested  on  the  head  of  the  sinner  alone  ; 
that  no  man  could  do  ill  and  his  fellows  not  suffer.  They  illus- 
trated it  thus  : “ A vessel,  sailing  from  Joppa,  carried  a pas- 
senger, who,  beneath  his  berth,  cut  a hole  through  the  ship’s 


XXXIII.  IlUIXS. 


163 


side.  When  the  men  of  the  watch  expostulated  with  him, 
saying,  ‘ What  doest  thou,  0 miserable  man  ? ’ the  offender 
calmly  replied,  ‘ What  matters  it  to  you  ? The  hole  I have 
made  lies  under  my  own  berth.’  ” This  ancient  parable  is 
worthy  of  the  utmost  consideration.  No  man  perishes  alone  in 
his  iniquity  ; no  man  can  guess  the  full  consequences  of  his 
transoTession. 

O 


XXXIV. 


Ji'djcmial)  t.  n. — Corit,  J bcecccl)  tl)cc,  let  nou) 
tl)inc  ear  be  attentbe  to  tl)e  prager  of  tl)n  oeroant, 
anlt  to  tl)e  prayer  of  tl)M  seroants,  roljo  besire  to  fear 
tl)2  name.” 

Neliemiah  believed  that  there  were  others  praying  besides 
himself.  He  was  not  so  gloomy,  so  self-opinionated,  so  un- 
charitable as  to  think  that  he  alone  loved  the  house  of  the 
Lord,  and  prayed  for  it.  He  believed  that  the  Lord  had  many 
praying  servants  besides  himself.  In  this  he  was  more  hopeful 
than  Elijah.  1 Kings  xix.  10,  18. 

Nehemiah  valued  the  prayers  of  his  fellow-servants,  and  felt 
supported  in  his  own  supplications  by  tho  fact  that  he  wac  one 
of  a crowd  of  pleaders. 

Even  those  of  the  feebler  sort,  who  could  get  no  further  than 
desiring  to  fear  God,  were  prized  by  this  holy  man  when  they 
lifted  up  their  prayers.  The  littles  of  supplication,  when  mul- 
tiplied by  the  number  of  those  who  present  them,  help  to  turn 
the  scale. 

Who  are  the  persons  that  make  up  this  class — who  desire 
to  fear  thy  name''  ? W^e  will  try  to  find  them  out. 

T.  This  includes  all  who  have  any  true  religion. 

1,  True  godliness  is  always  a matter  of  desire. 

Not  of  custom,  fashion,  habit,  excitement,  passion,  or 
chance. 

Nor  of  unwilling  dread,  or  compulsion,  or  bribery. 

Nor  of  boasted  full  attainment  and  conceited  self-satis- 
faction. 


XXXIV.  THOSE  WHO  DESIRE. 


165 


2.  Every  part  of  it  is  a matter  of  desire. 

Repentance,  faith,  love,  etc.  None  of  these  can  be 
found  in  a man  unless  he  desires  to  have  them. 

Prayer,  praise,  service,  alms,  and  all  good  deeds  are 
matters  of  the  heart’s  desire.  Oh,  to  abound  in 
them  ! 

Progress  and  maturity  of  grace  are  never  so  far  attained 
as  to  content  us.  They  are  still  matters  of  desire. 

So,  too,  usefulness  among  our  fellows,  the  prevalence  of 
truth,  the  prosperity  of  the  church,  and  the  spread  of 
Christ’s  kingdom  ever  remain  things  of  desire. 

The  same  may  be  said  of  heaven,  of  resurrection,  and  of 
the  future  glories  of  Christ’s  reign  on  earth. 

Good  men  are  like  Daniel,  men  of  desires  (Daniel  ix. 
23,  margin).  Desire  is  the  life-blood  of  piety,  the 
egg  of  holiness,  the  dawn  of  grace,  the  promise  of 
perfection. 

3.  The  desire  is  accepted  where  there  can  be  no  more. 

In  giving,  in  working,  in  self-dedication,  the  Lord  takes 
the  will  for  the  deed  where  the  power  to  perform  is 
absent.  To  him  the  essence  of  even  the  most  self- 
sacrificing  action  is  found,  not  in  the  suffering  in- 
volved, but  in  a desire  for  God’s  glory. 

4.  But  without  even  the  desire,  man  is  in  a condition  of 

spiritual  death,  and  all  that  he  does  is  as  dead  as  him- 
self. 

II.  This  includes  many  grades  of  grace. 

Not  the  merely  temporary  wishers  and  resolvers,  for 
these  are  only  blossoms,  and  the  bulk  of  blossoms 
never  turn  to  fruit  ; of  such  we  may  say  with  Solo- 
mon, “ The  soul  of  the  sluggard  desireth,  and  hath 
nothing.”  Prov.  xiii.  4.  But 

1.  Those  who  earnestly  and  heartily  long  to  be  right  with 
God,  though  afraid  to  think  themselves  saved.  These 
are  always  desiring. 


16G  MY  SEUMON-XOTES. 

2.  Those  who  do  believe,  but  fear  lest  there  should  be  pre- 

sumption in  their  calling  themselves  God^s  people. 
Their  faith  shows  itself  far  more  in  desire  than  in  a 
sense  of  having  obtained  the  object  of  their  search. 

3.  Those  who  know  that  they  fear  God,  but  desire  to  fear 

him  more.  Some  of  the  best  of  men  are  of  this 
order. 

4.  Those  who  wish  to  serve  the  Lord  with  greater  freedom, 

constancy,  delight,  and  power.  What  would  they 
not  do  if  they  could  but  obtain  their  heart’s  desire  ? 

5.  Those  who  delight  in  the  ways  of  God,  and  long  to  abide 

in  them  all  their  days.  No  man  perseveres  in  holi- 
ness unless  he  desires  to  do  so.  Tender  desires  breed 
watchful  walking,  and,  by  God’s  Spirit,  lead  to  con- 
sistent living. 

Now  all  these  people  can  pray  acceptably  ; indeed,  they 
are  always  praying,  for  desires  are  true  prayers. 

AVe  need  the  prayers  of  all  these  people,  as  well  as  of 
advanced  saints.  The  rank  and  file  are  the  main  part 
of  the  army.  If  none  but  eminent  believers  prayed, 
our  treasury  of  supplication  would  be  scantily  fur- 
nished. 

We  should  gratefully  associate  such  beginners  with  us 
in  our  cries  for  prosperity  to  the  cause  of  God  ; their 
struggling  petitions  will  excite  us  all  to  pray  better, 
and  the  exercise  will  increase  their  own  prayer-power. 
Lastly,  LET  us  pray  now — all  of  us,  great  and  small. 
In  the  Holy  Ghost  let  us  pray,  and  thereby  support 
our  ministers,  missionaries,  and  other  workers,  who, 
like  Nehemiah,  lead  the  way  in  holy  service. 


Spices. 

This  description  of  God’s  servants — “ who  desire  to  fear  thy 
name” — reminds  us  how  largely  their  religion  in  this  world 
consists  of  “ desire.  ” They  have  real  piety,  but  are  dissatisfied 


XXXIV.  THOSE  WHO  DESIRE. 


1G7 


with  their  attainments,  and  aspire  to  better  things.  Their  de- 
sire is,  however,  to  be  carefully  distinguished  from  that  of 
many  who  substitute  occasional  good  wishes  for  actual  piety. 
The  real  Christian’s  desire  impels  him  to  the  diligent  use  of  all 
those  means  by  which  a higher  life  is  reached.  He  ‘‘  exercises 
himself  unto  godliness  and  what  he  attains  he  employs  in 
spiritual  and  moral  living.  But  the  word  used  rather  signifies 
“ delight,”  expressing  the  pleasure  which  God’s  servants  feel 
in  their  religion. — Pulpit  Commentary, 

That  which  we  desire  when  we  liave  it  not  we  delight  in 
when  we  obtain  it.  At  least,  this  is  the  case  in  matters  which 
are  really  worth  desiring.  Those  who  never  pine  for  grace  will 
never  prize  grace. 

When  Napoleon  returned  from  Elba,  a man  at  work  in  a 
garden  recognized  the  emperor,  and  at  once  followed  him. 
Napoleon  welcomed  him  cheerfully,  saying,  “ Here  we  have 
our  first  recruit.”  When  even  one  person  begins  to  pray  for 
us,  however  feeble  his  prayers,  we  ought  to  welcome  him.  He 
who  prays  for  me  enriches  me. 

The  gospel  ministry  is  so  dependent  upon  the  power  of 
prayer  that  it  should  bo  a pastor’s  main  object  to  educate  the 
praying  faculty  among  his  people.  There  should  be  numerous 
prayer-meetings,  and  these  of  a varied  order,  that  women, 
youths,  children,  and  illiterate  persons  may  unite  in  the  holy 
exercise.  Every  little  helps.  Grains  of  sand  and  drops  of  rain 
combine  for  the  greatest  of  purposes,  and  achieve  them. 
There  may  be  more  real  prayer  in  a little  gathering  of  obscure 
desirers  than  in  the  great  assembly  where  everything  is  done 
with  ability  rather  than  with  agony  of  desire. 

Never  let  your  pastor  lose  his  prayer-book.  It  should  be 
written  in  the  hearts  of  his  people.  If  you  cannot  preach,  or 
give  largely,  or  become  a church- officer,  you  can,  at  least,  pray 
without  ceasing. 


XXXV. 


53'cl).  10. — “5Tf)en  lie  sailr  nnto  tl)cm,  iiottr 

loag,  cat  tl)c  fat,  anlr  tivink  tl)e  sioect,  anlt  0entt  por- 
tion0  unto  tliein  for  toliom  notl)ing  10  lU'cparclJ : for 
tl)t0  ban  10  l)oliJ  unto  our  Corb : neitlier  be  ge  sorrg ; 
for  tl)e  iog  of  tl)e  Curb  10  gour  0tren3tl).” 

Jl’el).  rii.  43. — “^bo  tliat  ban  tl)cn  offereb  great  0aC" 
riftce0,  anb  refotceb ; for  0ob  l)ab  inabe  tl)em  rejoice 
ujitli  great  jon : tl)e  iniueo  abo  anb  tl)e  cl)ilbren  re- 
joiceb ; 00  tljat  tl)e  jon  of  Jeruoalem  roao  liearb  euen 
afar  off.” 

The  people  who  had  wept  before,  under  a sense  of  sin,  were 
now  called  upon  to  rejoice.  Holy  mourning  prepares  the  way 
for  spiritual  mirth.  Clear  shining  follows  rain. 

It  was  well  that  they  kept  themselves  under  such  control  that 
they  could  weep  or  rejoice  as  they  were  bidden. 

Their  joy  was  remarkable  for  its  spirituality  and  universality, 
and  in  these  and  other  ways  it  was  an  example  for  us. 

I.  There  is  a joy  of  divine  origin.  ‘‘  The  joy  of  the  Lord.’^ 

1.  It  rejoices  in  God  himself,  his  character,  his  doings,  his 

commands,  and  all  that  makes  up  his  glory.  It 
rejoices  especially  that  he  himself  is  ours.  Finally, 
my  brethren,  rejoice  in  the  Lord.*’  Phil.  iii.  1. 

2.  It  possesses  a deep  sense  of  reconciliation,  acceptance, 

adoption,  and  union  with  Christ  Jesus.  Joy  must 
necessarily  flow  from  all  these  founts  of  blessing. 
Is.  xii.  3, 


XXXV.  THE  JOY  OF  THE  LORD. 


1G9 


3.  It  enjoys  assurance  of  future  perseverance,  victory,  and 

perfection,  by  reason  of  the  finished  work  of  Christ, 
and  the  immutability  and  omnipotence  of  divine 
grace.  Heb.  vi.  17,  18. 

4.  It  is  exalted  by  the  present  personal  fellowship  with  God 

out  of  which  it  springs.  We  also  joy  in  God.’’ 
Eom.  V.  11. 

5.  It  is  happy  in  the  honor  of  service.  1 Tim.  i.  12. 

6.  It  is  acquiescent  in  the  divine  will,  in  providence,  afflic- 

tion, disappointment,  etc.  Rom.  v.  3. 

7.  It  is  full  of  hope  for  the  future — a well  of  delight. 

II,  That  joy  is  a source  of  strength.  ‘‘  The  joy  of  the 

Lord  is  your  strength.” 

1.  It  arises  from  considerations  which  strengthen.  The 

same  truths  which  make  us  glad  also  make  us 
strong. 

2.  It  is  sustained  by  a life  which  is  strong,  even  the  life  of 

Christ  within  us,  maintained  by  the  Iloiy  Ghost. 

3.  It  fortifies  against  temptation,  or  persecution,  or  afflic- 

tion, and  so  it  proves  a present  strength  in  time  of 
need. 

4.  It  fits  for  abounding  service.  He  who  is  joyous  of  heart 

himself  will  seek  the  good  of  others. 

5.  It  forbids  all  fear  by  giving  a sense  of  ability  to  face 

every  enemy. 

It  is  calm,  constant,  humble,  real,  deep-seated  strength. 

III.  That  strength  which  comes  of  holy  joy  leads  to 

PRACTICAL  RESULTS. 

1.  Praise.  “ Ezra  blessed  the  Lord,  the  great  God  ; and 

all  the  people  answered.  Amen,  Amen”  (verse  6). 

2.  Sacrifices  of  joy.  They  offered  great  sacrifices,  and 

rejoiced.” 

3.  Expressions  of  joy.  “ God  had  made  them  rejoice  with 

great  joy.” 


170 


MY  SEKMOK-NOTES. 


4.  Family  happiness.  ‘‘The  wives  also  and  the  children 

rejoiced.’’ 

5.  This  joy  insured  the  notice  of  the  neighbors  ; “ so  that 

the  joy  of  Jerusalem  was  heard  even  afar  off.” 

IV.  That  joy  is  within  reach. 

It  was  God’s  gift,  but  it  came  by  : 

Hearing  attentively.  “ The  ears  of  all  the  people  were 
attentive  unto  the  book  of  the  law”  (verse  3). 

Worshipping  devoutly.  “ They  bowed  their  heads, 
and  worshipped  the  Lord  ” (verse  6). 

Mourning  penitently.  “ All  the  people  w^ept,  when 
they  heard  the  words  of  the  law”  (verse  9). 

Understanding  clearly.  “ Great  mirth,  because  they 
had  understood  the  words  that  were  declared  unto 
them”  (verse  12). 

Obeying  earnestly.  “They  made  booths,  and  sat  un- 
der the  booths,”  etc.  (verse  17), 

Let  us  seek  after  joy  in  God,  through  our  Lord  Jesus 
Christ,  by  whom  we  have  received  the  atonement  ; 
for  this  is  a true,  safe,  sanctifying  joy.  It  is  such  an 
ornament  as  well  becomes  the  thoroughly  devoted 
believer  while  on  earth,  and  prepares  him  to  unite  in 
the  hallelujahs  of  heaven. 

There  is  such  a thing  as  a joyless  heart.  God  help  us 
to  have  no  personal  experience  of  it  ! 

There  are  also  deadly  joys.  From  these  let  us  flee  to 
the  living  joys  of  grace. 


Sparkles. 

It  is  a bad  fireplace  where  all  the  heat  goes  up  the  chimney  ; 
true  religion  spreads  joy  over  all  around.  Yet  the  fire  warms 
first  the  chimney  in  which  it  burns,  and  grace  comforts  the  heart 
in  which  it  dwells.  Nobody  will  be  warmed  by  a cold  hearth. 

Faith  is  the  key  of  happiness  ; use  it  at  the  gates  of  the 
Lord’s  house,  and  chambers  of  bliss  shall  open  to  you.  If 


XXXV.  THK  JOY  OF  THE  LORD. 


171 


your  religion  only  admits  you  into  vaults  and  dungeons  it  must 
be  very  incomplete.  Christ  comes  from  ivory  palaces,  and 
leads  his  chosen  into  banqueting  houses. 

That  the  Christian  religion  is  favorable  to  human  happiness, 
is,  I believe,  the  secret  conviction  even  of  many  who  may  not 
openly  confess  it  ; hence  it  is  no  uncommon  thing  to  hear  even 
the  openly  wicked  say,  I believe  that  the  real  Christian  is  the 
happiest  man  in  the  w^orld.^^  I recollect  the  remark  of  a cer- 
tain sceptic,  made  to  myself,  in  the  hour  of  affliction,  ‘‘  Oh, 
sir,  you  Christians  have  the  advantage  of  us!’’  —From  ^^Ad- 
dresses to  Young  by  Rev,  Daniel  Baker, 

Mr.  Moody  says  : ‘‘I  never  knew  a case  where  God  used  a 
discouraged  man  or  woman  to  accomplish  any  great  thing  for 
him.  Let  a minister  go  into  the  pulpit  in  a discouraged  state 
of  mind,  and  it  becomes  contagious  ; it  will  soon  reach  the 
pews,  and  the  whole  church  will  be  discouraged.  So  with  a 
Sabbath-school  teacher  ; I never  knew  a worker  of  any  kind 
who  was  full  of  discouragement,  and  who  met  with  great  suc- 
cess in  the  Lord’s  work.  It  seems  as  if  God  cannot  make 
large  use  of  such  men.” 

When  we  are  weakened  by  sadness  we  do  not  speak  attrac- 
tively. Our  statements  lack  certainty  and  energy.  We  are 
apt  to  quarrel  over  trifles,  to  be  turned  aside  by  discourage- 
ments, and  in  general  to  do  our  work  badly.  Soldiers  march 
best  to  music,  and  sailors  work  most  happily  when  they  can 
join  in  a cheery  note  ; and  I am  sure  we  do  the  same. 

Joyful  Christians  set  the  sinner’s  mouth  a watering  for  the 
dainties  of  true  religion.  When  the  prodigal  returned,  he  was 
shod,  and  clothed,  and  adorned,  but  we  do  not  read  that  the 
servants  were  to  put  meat  into  his  mouth.  Yet  they  were  to 
feed  him,  and  they  did  so  by  themselves  feasting  : “ us 
eat  and  be  merry.”  This  would  be  the  surest  way  to  induce 
the  poor  hungry  son  to  make  a meal.  If  saints  were  happier, 
sinners  would  be  far  more  ready  to  believe. 


XXXVI. 


3ob  i.  G. — “JJ'ou)  tl)ei*£  uias  a Iran  n)l)cn  tf)e  0ona  of 
®oir  com£  to  present  tl)emselt)e0  before  tl)e  Corii,  anir 
Satan  came  also  among  tljem.” 

It  is  idle  to  inquire  what  day  this  was — perhaps  it  was  a 
special  Sabbath  kept  both  in  earth  and  heaven,  a day  of  sol- 
emn convocation.  In  the  earliest  ages  the  godly  gathered  to- 
gether for  worship,  with  the  Lord  as  their  centre.  Both  in 
heaven  and  earth  they  so  gather  ; the  communion  of  saints  is 
one.  Alas,  how  soon  the  evil  entered  among  the  righteous  I 
There  is  no  need  that  the  devil  should  have  been  in  heaven  as 
a place  ; but  looking  down  from  his  throne  the  Lord  saw  Satan 
mingling  with  those  who  worshipped  him  ; and  he  had  a word 
for  him.  In  a rightly-ordered  congregation  even  the  wicked 
have  their  portion. 

From  Satan’s  presence  among  the  sons  of  God  we  learn  : 

I.  That  the  mere  assembling  of  ourselves  with  God’s 

PEOPLE  IS  OF  NO  VALUE. 

1.  Very  clearly  it  is  not  acceptable  worship  to  God  ; for 

nothing  that  Satan  does  can  be  accepted.  His  pres- 
ence among  the  sons  of  God  is  presumption,  and  not 
reverence. 

2.  It  is  not  beneficial  to  the  person’s  own  self  ; for  the 

fallen  spirit  remained  a devil,  and  acted  like  one, 
even  in  the  presence  of  God.  We  must  come  to  the 
Lord  by  faith,  or  our  worship  is  dead  and  unprofit- 
able. 


XXXVI.  SATAN  AMONG  THE  SAINTS. 


173 


3.  It  may  be  the  occasion  of  more  sin  ; for  in  the  assembly 
Satan  belied  Job,  and  plotted  his  destruction. 

From  this  we  learn  : 

II.  That  the  best  assemblies  are  not  free  from  evil 

ONES. 

1.  This  should  make  us  continue  to  meet  with  the  saints, 

even  though  we  knovN^  of  some  in  the  assembly  who 
are  false  to  their  profession.  Should  the  sons  of  God 
cease  to  meet  because  Satan  may  come  among  them  ? 

2.  This  should  cause  great  heart- searching  and  the  prompt 

inquiry,  “ Lord,  is  it  I Out  of  tvrelve  apostles 
one  was  a devil,  and  he  was  with  the  Lord  at  his 
farewell  passover. 

3.  This  should  make  us  watchful  even  while  we  are  praying. 

4.  This  should  make  ministers  faithful,  so  that  the  devil 

may  not  be  at  home  in  the  congregation,  but  may  be 
annoyed  by  the  truth  which  he  hates. 

5.  This  should  make  ns  long  for  the  perfect  assembly  above, 

where  there  will  be  no  mixture,  but  a sinless  congre. 
gation. 

III.  That  Satan  may  assemble  with  the  sons  of  God. 

1.  To  do  mischief  to  saints. 

By  accusing  them  before  the  Lord,  even  in  their  hoi} 
things. 

By  calling  off  their  thoughts  from  heavenly  concerns, 
and  making  them  heavy  of  heart  and  distracted  with 
care. 

By  setting  them  to  criticise  instead  of  hearing  to  profit. 
By  sowing  dissensions  even  in  their  holy  service. 

By  exciting  pride  in  preachers,  in  singers,  in  those  who 
publicly  pray,  and  in  those  who  give.  This  is  shown 
in  different  persons,  in  their  style,  their  tone,  their 
dress,  etc. 

By  cooling  down  their  ardor,  abating  their  love,  chill- 


174 


MY  SERMON-NOTES. 


ing  their  praise,  freezing  their  prayer,  and,  in  gen- 
eral, killing  their  zeal  and  joy, 

2.  To  do  mischief  to  unconverted  hearers. 

By  distracting  attention  from  saving  truth. 

By  raising  doubts  ; by  suggesting  sceptical  ideas,  rais- 
ing dark  questions,  and  putting  the  man  before  the 
Master. 

By  suggesting  delay  to  those  who  may  be  impressed. 

By  quenching  prayer,  hindering  enjoyment,  preventing 
profit,  deadening  feeling,  and  robbing  God  of  glory. 
By  taking  away  the  word  which  had  been  sown  ; as 
birds  peck  up  the  seed  scattered  on  the  highway. 

IV.  That  it  is  possible  to  be  all  the  more  Satanic  for 

ASSEMBLING  WITH  THE  SONS  OF  GoD. 

Satan  showed  the  cloven  foot  in  that  sacred  gathering 
more  than  ever. 

1.  He  was  brazenly  impudent  with  his  Maker. 

2.  He  railed  at  God’s  people  ; even  at  one  of  the  best  of 

them,  whom  the  Lord  himself  called  perfect.” 

3.  He  resolved  to  tempt  him,  to  torture  him,  and  to  lead 

him  into^rebellion  against  God,  if  he  could. 

The  devil  is  here  at  this  moment. 

Let  us  not  yield  to  his  suggestions. 

Let  us  cry  to  the  Lord  at  once,  and  trust  in  the  Lord 
Jesus,  who  can  preserve  us  from  the  evil  one,  even 
when  he  is  present. 


Addenda. 

As  soon  as  the  sower  goes  forth  to  sow  his  seed,  the  fowls 
of  the  air  go  forth  also.  The  more  good  is  being  done  in  any 
place,  the  more  surely  will  Satan  oppose  it.  Unusual  provo- 
cations will  be  giv^en  to  lukewarm  professors  by  those  whose 
zeal  is  aroused  ; and  so  there  will  be  bickerings.  Ready  of- 
fence will  be  taken  by  cross-grained  brethren  during  a revival  ; 


XXXVI.  SATA>T  AMONG  THE  SAINTS. 


175 


for  things  are  apt  to  be  a little  out  of  the  regular  order  ; and 
here  is  another  root  of  bitterness.  Unusually  large  numbers 
of  hypocrites  will  come  forward,  just  as  snails  and  slugs  come 
creeping  forth  on  a rainy  day.  Unusual  bitterness  will  be  felt 
by  worldlings,  and,  as  a consequence,  unusual  slanders  will  be 
current  against  the  more  active  assailants  of  the  enemy’s  king- 
dom. You  cannot  destroy  a \vasp’s  nest  without  being  attacked 
in  return.  Yet  this  is  better  than  stagnation.  In  a slumbering 
church  it  is  the  adversary’s  chief  business  to  rock  the  cradle, 
hush  all  noise,  and  drive  away  even  a fly  which  might  light 
upon  the  sleeper’s  face  ; Satan’s  great  dread  is  lest  the  church 
should  be  aroused  from  her  dreamy  slumbers. 

Since  Satan  will  enter  our  assemblies,  it  behoves  us  to  see 
(1)  that  no  one  of  us  brings  him  in  our  company  ; (2)  that  no 
one  gives  place  to  him  when  he  enters  the  congregation  ; (3) 
that,  like  Abram  with  the  ravenous  birds,  we  drive  him  away  ; 
or  (4)  that  v/e  pray  with  all  the  more  earnestness,  “ Deliver 
us  from  the  evil  one.” 

George  Marsh,  who  was  martyred  in  the  reign  of  Queen  Mary, 
in  a letter  to  some  friends  at  Manchester,  wrote  : “The  ser- 
vants of  God  cannot  at  any  time  come  and  stand  before  God — 
that  is,  lead  a godly  life,  and  walk  innocently  before  God,  but 
Satan  cometh  also  among  them — that  is,  he  daily  accuseth, 
findeth  fault,  vexeth,  persecuteth,  and  troubleth  the  godly  ; 
for  it  is  the  nature  and  property  of  the  devil  always  to  hurt 
and  do  mischief,  unless  he  be  forbidden  of  God  ; but  unless 
God  doth  permit  him,  he  can  do  nothing  at  all,  not  so  much  as 
enter  into  a filthy  hog.” — Fox^s  Book  of  Martyrs. 

Did  Satan  review  himself  at  the  end  of  that  Sabbath  ? Did 
he  feel  any  compunction  at  having  defied  his  Maker,  at  having 
intruded  among  the  saints,  and  at  having  done  them  wrong  in 
their  own  Father’s  palace  ? We  suppose  not.  But  hearers, 
who  are  not  Satans,  would  do  well  to  lay  to  heart  the  character 
of  any  one  of  their  Lord’s-days  as  God  sees  it.  Sabbath  sins 
well  weighed  and  studied  furnish  plentiful  material  for  repent- 


176 


MY  SERMOi^-MOTES. 


ance.  Perhaps  if  this  theme  were  well  applied  to  the  con- 
science it  might  arouse  the  heart  to  penitence,  and  lead  it  to 
faith. 

Luther  was  in  great  danger  of  being  stabbed  by  a Jew  ; but 
a friend  sent  him  a portrait  of  the  assassin,  and  so  he  was  put 
upon  his  guard.  We  ought  to  be  forearmed  by  being  for- 
warned.  The  great  enemy  cannot  now  pounce  upon  us  at  un- 
awares while  we  are  at  our  devotions  ; for  we  are  not  ignorant 
of  his  devices.  We  are  bidden  to  watch  as  well  as  pray,  to 
watch  before  w^e  pray,  and  to  watch  when  we  pray. 


XXXVII. 


lob  Ui.  23. — “iHl)n  is  Ugl)t  glocn  to  a man  toljose 
umg  is  l)iit,  aniJ  u)l)om  (©oir  Ijatl)  Ijeitgci)  in  ?” 

Job’s  case  was  such  that  life  itself  became  irksome.  He 
wondered  why  he  should  be  kept  alive  to  suffer.  Could  not 
mercy  have  permitted  him  to  die  out  of  hand  ? Light  is  most 
precious,  yet  we  may  come  to  ask  why  it  is  given.  See  the 
small  value  of  temporal  things,  for  we  may  have  them  and 
loathe  them  ; we  may  have  the  light  of  life  and  prefer  the 
darkness  of  death  under  the  sorrowful  conditions  which  sur- 
round us.  Hence  Job  asks,  “ Wherefore  is  light  given  to  him 
that  is  in  misery,  and  life  unto  the  bitter  in  soul  ; which  long 
for  death,  but  it  cometh  not  ; and  dig  for  it  more  than  for  hid 
treasures 

We  hope  that  our  hearers  are  not  in  Job’s  condition  ; but 
if  they  are,  we  desire  to  comfort  them. 

I.  The  case  which  raises  the  question,  ‘‘  A man  whose 
way  is  hid,  and  whom  God  hath  hedged  in.”  He 
has  the  light  of  life,  but  not  the  light  of  comfort. 

1.  He  Walks  in  deep  trouble,  so  deep  that  he  cannot  see  the 

bottom  of  it.  Nothing  prOvspers,  either  in  temporals 
or  in  spirituals.  He  is  greatly  depressed  in  spirit. 
He  can  see  no  help  for  his  burden,  or  alleviation  of 
his  misery.  He  cannot  see  any  ground  for  comfort 
either  in  God  or  in  man.  “ His  way  is  hid.” 

2.  He  can  see  no  cause  for  it.  No  special  sin  has  been 

committed.  No  possible  good  appears  to  be  coming 
out  of  it.  When  we  can  see  no  cause  we  must  not 


178 


MT  SERMOK-NOTES. 


infer  that  there  is  none.  Judging  by  the  sight  of  the 
eyes  is  dangerous. 

3.  He  cannot  tell  what  to  do  in  it.  Patience  is  hard,  wis- 

dom is  difficult,  confidence  scarce,  and  joy  out  of 
reach,  while  the  mind  is  in  deep  gloom.  Mystery 
brings  misery. 

4.  He  cannot  see  the  way  out  of  it.  He  seems  to  hear  the 

enemy  say  : They  are  entangled  in  the  land,  the 

wilderness  hath  shut  them  in.’’  Ex.  xiv.  3.  He 
cannot  escape  through  the  hedge  of  thorn,  nor  see  an 
end  to  it  ; his  way  is  straitened  as  well  as  darkened. 
Men  in  such  a case  feel  their  griefs  intensely,  and 
speak  too  bitterly. 

If  we  were  in  such  misery,  we,  too,  might  raise  the  ques- 
tion ; therefore  let  us  consider  : 

II.  The  question  itself  : ‘‘  Why  is  light  given  ?”  etc. 

This  inquiry,  unless  prosecuted  with  great  humility  and 

child-like  confidence,  is  to  be  condemned  : 

1.  It  is  an  unsafe  one.  It  is  an  undue  exaltation  of  human 

judgment.  Ignorance  should  shun  arrogance.  W^hat 
can  we  know  ? 

2.  It  reflects  upon  God.  It  insinuates  that  his  ways  need 

explanation,  and  are  either  unreasonable,  unjust,  un- 
wise, or  unkind. 

3.  There  must  be  an  answer  to  the  question  ; but  it  may  not 

be  one  intelligible  to  us.  The  Lord  has  a ‘‘  there- 
fore” in  answer  to  every  ‘‘  wherefore  but  he  does 
not  often  reveal  it  ; for  “ he  giveth  not  account  of 
any  of  his  matters.”  Job  xxxiii.  13. 

4.  It  is  not  the  most  profitable  question.  Why  we  are 

allowed  to  live  in  sorrow  is  a question  which  we  need 
not  answer.  We  might  gain  far  more  by  inquiring 
how  to  use  our  prolonged  life. 

III.  Answers  which  mat  be  given  to  the  question. 

1,  Suppose  the  answer  should  be,  ” God  wills  it.”  Is  not 


XXXVII.  THE  SORROWFUL  MAN’S  QUESTION.  179 


that  enough  ? ‘‘I  opened  not  my  mouth  ; because 

thou  didst  it.”  Ps.  xxxix.  9. 

2.  To  an  ungodly  man  sufficient  answers  are  at  hand. 

It  is  mercy  which,  by  prolonging  the  light  of  life,  keeps 
you  from  worse  suffering.  For  you  to  desire  death 
is  to  be  eager  for  hell.  Be  not  so  foolish. 

It  is  wisdom  which  restrains  you  from  sin,  by  hedging 
up  your  way,  and  darkening  your  spirit.  It  is  better 
for  you  to  be  downcast  than  dissolute. 

It  is  love  which  calls  you  to  repent.  Every  sorrow  is 
intended  to  whip  you  God  ward. 

3.  To  the  godly  man  there  are  yet  more  apparent  reasons. 

Your  trials  are  sent  : 

To  let  you  see  all  that  is  in  you.  In  deep  soul-trouble 
we  discover  what  we  are  made  of. 

To  bring  you  nearer  to  God.  The  hedges  shut  you  up 
to  God  ; the  darkness  makes  you  cling  close  to  him. 
Life  is  continued  that  grace  may  be  increased. 

To  make  you  an  example  to  others.  Some  are  chosen 
to  be  monuments  of  the  Lord’s  special  dealings  ; a 
sort  of  lighthouse  to  other  mariners. 

To  magnify  the  grace  of  God.  If  our  way  were  always 
bright  we  could  not  so  well  exhibit  the  sustaining, 
consoling,  and  delivering  power  of  the  Lord. 

To  prepare  you  for  greater  prosperity.  Without  your 
life  being  preserved,  you  could  not  reach  that  halcyon 
period  which  is  reserved  for  you  ; nor  would  you  be 
fitted  for  it  if  you  were  not  disciplined  by  previous 
trials. 

To  make  you  like  your  Lord  Jesus,  who  lived  in  afflic- 
tion. For  him  death  was  no  escape  from  his  bur- 
dens ; he  said,  ‘‘It  is  finished,”  before  he  gave  up 
the  ghost. 

Be  not  too  ready  to  ask  unbelieving  questions. 

Be  sure  that  life  is  never  too  long. 

Be  prepared  of  the  Holy  Spirit  to  keep  to  the  way  even 


180 


MY  SERMON-NOTES. 


when  it  is  hid,  and  to  walk  on  between  the  hedges 
when  they  are  not  hedges  of  roses,  but  fences  of  briar. 


Suggestions. 

When  it  is  asked  why  a man  is  kept  in  misery  on  earth, 
when  he  would  be  glad  to  be  released  by  death,  perhaps  the 
following  among  others  may  be  the  reasons  : (1)  Those  suffer- 
ings may  be  the  very  means  which  are  needful  to  develop  the 
true  state  of  his  soul.  Such  was  the  case  with  Job.  (2)  They 
may  be  the  proper  punishment  of  sin  in  the  heart,  of  which  the 
individual  was  not  fully  aware,  but  which  may  be  distinctly 
seen  by  God.  There  may  be  pride,  and  the  love  of  case,  and 
self-confidence,  and  ambition,  and  a desire  of  reputation. 
Such  appear  to  have  been  some  of  the  besetting  sins  of  Job. 
(3)  They  are  needful  to  teach  true  submission,  and  to  show 
whether  a man  is  willing  to  resign  himself  to  God.  (4)  They 
may  be  the  very  things  which  are  necessary  to  prepare  the  in- 
dividual to  die.  At  the  same  time  that  men  often  desire  death, 
and  feel  that  it  would  be  a relief,  it  might  be  to  them  the 
greatest  possible  calamity.  They  may  be  wholly  unprepared 
for  it.  For  a sinner,  the  grave  contains  no  rest  ; the  eternal 
world  furnishes  no  repose.  One  design  of  God  in  such  sorrows 
may  be  to  show  to  the  wicked  how  intolerable  will  be  future 
pain,  and  how  important  it  is  for  them  to  be  ready  to  die.  If 
they  cannot  bear  the  pains  and  sorrows  of  a few  hours  in  this 
short  life,  how  can  they  endure  eternal  sufferings  ? If  it  is  so 
desirable  to  be  released  from  the  sorrows  of  the  body  here — if  it 
is  felt  that  the  grave,  with  all  that  is  repulsive  in  it,  would  be 
a place  of  repose,  how  important  is  it  to  find  some  way  to  be 
secured  from  everlasting  pains  ! The  true  place  of  release 
from  suffering,  for  a sinner,  is  not  the  grave  ; it  is  in  the  par- 
doning mercy  of  God,  and  in  that  pure  heaven  to  which  he  is 
invited  through  the  blood  of  the  cross.  In  that  holy  heaven  is 
the  only  real  repose  from  suffering  and  from  sin  ; and  heaven 
will  be  all  the  sweeter  in  proportion  to  the  extremity  of  pain 
which  is  endured  on  earth. — Barnes, 


XXXVIII. 


Sob  t)ii.  90. — “S  l)aoe  oinncb;  rul)ttt  Bl)ttll  S bo  unto 
tl)£c,  © tl)ou  pvcaerucr  of  men  ?” 

Job  could  defend  himself  before  men,  but  he  used  another 
tone  when  bowing  before  the  Lord  ; there  he  cried,  “ I have 
sinned.’’  The  words  would  suit  any  afflicted  saint  ; for,  in- 
deed, they  were  uttered  by  such  an  one  ; but  they  may  also  be 
used  by  the  penitent  sinner,  and  we  will  on  this  occasion  direct 
them  to  that  use. 

T.  A CONFESSION.  ‘‘I  HAVE  SINNED.” 

In  words  this  is  no  more  than  a hypocrite,  nay,  a Judas, 
might  say.  Do  not  many  call  themselves  “ miserable 
sinners”  who  are  indeed  despicable  mockers  ? Yet 
seeing  Job’s  heart  was  right  his  confession  was  ac- 
cepted. 

1.  It  was  very  brief,  but  yet  very  full.  It  was  more  full  in 

its  generality  than  if  he  had  descended  to  particulars. 
We  may  use  it  as  a summary  of  our  life — “ I have 
sinned.”  What  else  is  certain  in  my  whole  career  ? 
This  is  most  sure  and  undeniable. 

2.  It  was  personal.  I have  sinned,  whatever  others  may 

have  done. 

3.  It  was  to  the  Lord.  He  addresses  the  confession  not  to 

his  fellow-man  but  to  the  Preserver  of  men. 

4.  It  was  a confession  wrought  by  the  Spirit.  See  verse 

18,  where  he  ascribes  his  grief  to  the  visitation  of 
God. 

5.  It  was  sincere.  No  complimentary  talk,  or  matter  of 


182 


MY  SEUM0K-K0TE3. 


ritualistic  form,  or  passing  acknowledgment.  His 
heart  cried,  “ I have  sinned,^’  and  he  meant  it. 

6.  It  was  feeling,  lie  was  cut  to  the  quick  by  it.  Read 

the  whole  chapter.  This  one  fact,  “ I have  sinned,’^ 
is  enough  to  brand  the  soul  with  the  mark  of  Cain, 
and  burn  it  with  the  flames  of  hell. 

7,  It  was  a believing  confession.  Mingled  with  much  unbe- 

lief Job  still  had  faith  in  God’s  power  to  pardon. 
An  unbelieving  confession  may  increase  sin. 

II.  An  inquiry.  ‘‘What  shall  I do  unto  thee?” 

In  this  question  we  see  : 

1.  His  willingness  to  do  anything,  whatever  the  Lord  might 

demand,  thus  proving  his  earnestness. 

2.  His  bewilderment  ; he  could  not  tell  what  to  offer,  or 

where  to  turn  ; yet  something  must  be  done. 

3.  His  surrender  at  discretion-  He  makes  no  conditions,  he 

only  begs  to  know  the  Lord’s  terms. 

4.  The  inquiry  may  be  answered  negatively. 

What  can  I do  to  escape  thee  ? Thou  art  all  around  me. 
Can  past  obedience  atone  ? Alas  ! as  I look  back  I am 
Enable  to  find  anything  in  my  life  but  sin. 

Can  I bring  a sacrifice  ? Would  grief,  fasting,  long 
prayers,  ceremonies,  or  self-denial  avail  ? I know 
they  would  not. 

5.  It  may  be  answered  evangelically  : 

Confess  the  sin.  “ If  we  confess  our  sins,”  etc. 
Renounce  it.  By  his  grace  we  can  “ cease  to  do  evil 
and  learn  to  do  well.” 

Obey  the  message  of  peace  ; believe  in  the  Lord  Jesus 
•and  live. 

III.  A TITLE.  “ O THOU  PRESERVER  OF  MEN  !” 

Observer  of  men,  therefore  aware  of  my  case,  my  mis- 
ery, my  confession,  my  desire  for  pardon,  my  utter 
helplessness. 


XXXVIIL  sinner's  surrender  to  his  preserver.  183 


reserver  of  men. 

By  his  infinite  long-suffering  refraining  from  punish- 
ment. 

By  daily  bounties  of  supply,  keeping  the  ungrateful 
aliv^e. 

By  the  plan  of  salvation,  delivering  men  from  going 
down  into  the  pit,  snatching  the  brands  from  the 
burning. 

By  daily  grace,  preventing  the  backsliding  and  apos- 
tasy of  believers. 

We  must  view  the  way  and  character  of  God  in  Christ  if  we 
would  find  comfort  ; and  from  his  gracious  habit  of  preserving 
men  we  infer  that  he  will  preserve  us,  guilty  though  we  be. 

Address  upon  the  point  in  hand  : 

The  impenitent,  urging  them  to  confession. 

The  unconcerned,  moving  them  to  inquire,  What 
must  we  do  to  be  saved 

The  ungrateful,  exhibiting  the  preserving  goodness  of 
God  as  a motive  for  love  to  him. 


Cross  Lights. 

No  sooner  had  Job  confessed  his  sin  but  he  is  desirous  to 
know  a remedy.  Reprobates  can  cry,  “ Peccavi,'^  I have 
sinned  ; but  then  they  proceed  not  to  say  as  here,  “ What 
shall  I do  They  open  their  wound,  but  lay  not  on  a plais- 
ter,  and  so  the  wounds  made  by  sin  are  more  putrefied,  and 
grow  more  dangerous.  Job  would  be  directed  what  to  do  for 
remedy  ; he  would  have  pardoning  grace  and  prevailing  grace 
upon  any  terms.  — Trapp, 

Job  was  one  of  those  whom  Scripture  describes  as  “ per- 
fect,’’yet  he  cried,  “I  have  sinned.”  Noah  was  perfect  in 
his  generation,  but  no  drunkard  will  allow  us  to  forget  that  he 
had  his  fault.  Abraham  received  the  command,  “ Walk  be- 
fore me  and  be  thou  perfect,”  but  he  was  not  absolutely  sin- 
less. Zecharias  and  Elizabeth  w^ere  blameless,  and  yet  there 


184 


MY  SERMOM-KOTES. 


was  enough  unbelief  in  Zecharias  to  make  him  dumb  for  nine 
months.  The  doctrine  of  sinless  perfection  in  the  flesh  is  not 
of  God,  and  he  who  makes  his  boast  of  possessing  such  perfec- 
tion has  at  once  declared  his  own  ignorance  of  himself  and  of 
the  law  of  the  Lord.  Nothing  discovers  an  evil  heart  more 
surely  than  a glorying  in  its  own  goodness.  He  that  proclaim- 
eth  his  own  praise  publisheth  his  own  shame. 

Man  is  in  himself  so  feeble  a creature,  that  it  is  a great  won- 
der that  he  has  not  long  ago  been  crushed  by  the  elements, 
exterminated  by  wild  beasts,  or  extirpated  by  disease.  Om- 
nipotence has  bowed  itself  to  his  preservation,  and  compelled 
all  visible  things  to  form  the  Body-guard  of  Man.  We  believe 
that  the  same  Preserver  of  men  who  has  thus  guarded  the  race 
watches  with  equal  assiduity  over  every  individual.  Our  own 
life  contains  instances  of  deliverance  so  remarkable,  that  the 
doctrine  of  a special  providence  needs  to  us  no  further  proof. 
Kept  alive,  with  death  so  near,  we  have  been  compelled  to  cry, 
‘‘  This  is  the  finger  of  God  !’’  Now,  this  preserving  grace  is  a 
fair  ground  for  hope  as  to  forgiving  love.  He  who  has  been 
thus  careful  to  keep  us  in  being  must  have  designs  for  our  well- 
being. Marvellously  has  he  protected  us,  sinners  though  we 
be  ; and,  therefore,  we  need  not  question  his  willingness  to 
save  us  from  all  iniquity. 

The  unconditional  surrender  implied  in  the  question,  “ What 
shall  I do  unto  thee  is  absolutely  essential  from  every  man 
who  hopes  to  be  saved.  God  will  never  raise  the  siege  until 
we  hand  out  the  keys  of  the  city,  open  every  gate,  and  bid  the 
Conqueror  ride  through  every  street,  and  take  possession  of  the 
citadel.  The  traitor  must  deliver  up  himself  and  trust  the 
prince’s  clemency.  Till  this  is  done  the  battle  will  continue  ; 
for  the  first  requisite  for  peace  with  God  is  complete  submis- 
sion. 


XXXIX. 


Job  do.  4. — “llll)o  can  bring  a clean  tl)ing  out  of  an 
unclean  ? ^ot  one.” 

Job  had  a deep  sense  of  the  need  of  being  clean  before  God, 
and  indeed  he  was  clean  in  heart  and  hand  beyond  his  fellows. 
But  he  saw  that  he  could  not  of  himself  produce  holiness  in  his 
own  nature,  and,  therefore,  he  asked  this  question,  and  an- 
swered it  in  the  negativ^e  without  a moment’s  hesitation.  The 
best  of  men  are  as  incapable  as  the  worst  of  men  of  bringing* 
out  from  human  nature  that  which  is  not  there. 

I.  Matters  of  impossibility  in  nature. 

1.  Innocent  children  from  fallen  parents. 

2.  A holy  nature  from  the  deprav^ed  nature  of  any  one  indi- 

vidual. 

3.  Pure  acts  from  an  impure  heart. 

4.  Perfect  acts  from  imperfect  men, 

5.  Heavenly  life  from  nature’s  moral  death. 

II.  Subjects  for  practical  consideration  for  every  one. 

1.  That  we  must  be  clean  to  be  accepted. 

2.  That  our  fallen  nature  is  essentially  unclean. 

3.  That  this  does  not  deliver  us  from  our  responsibility  ; we 

are  none  the  less  bound  to  be  clean  because  our  nature 
inclines  us  to  be  unclean  ; a man  who  is  a rogue  to 
the  core  of  his  heart  is  not  thereby  delivered  from 
the  obligation  to  be  honest. 

4.  That  we  cannot  do  the  needful  work  of  cleansing  by  our 

own  strength. 


180 


MY  SERMON-KOTES. 


Depravity  cannot  make  itself  desirous  to  be  right  with 
God. 

Corruption  cannot  make  Itself  fit  to  speak  with  God. 
Unholiness  cannot  make  itself  meet  to  dwell  with  God. 
5.  That  it  will  be  well  for  us  to  look  to  the  Strong  for 
strength,  to  the  Righteous  One  for  righteousness,  to 
the  Creating  Spirit  for  new-cpeation.  Jehovah 
brought  all  things  out  of  nothing,  light  out  of  dark- 
ness, and  order  out  of  confusion  ; and  it  is  to  such  a 
Worker  as  He  that  we  must  look  for  salvation  from 
our  fallen  state. 

III.  Provisions  to  meet  the  case. 

1.  The  fitness  of  the  gospel  for  sinners.  When  we  were 

yet  without  strength,  in  due  time  Christ  died  for  the 
ungodly.  ” The  gospel  contemplates  doing  that  for 
us  which  we  cannot  attempt  for  ourselves. 

2.  The  cleansing  power  of  the  blood.  Jesus  would  not  have 

died  if  sin  could  have  been  removed  by  other  means. 

3.  The  renewing  work  of  the  Spirit.  The  Holy  Ghost 

would  not  regenerate  us  if  we  could  regenerate  our- 
selves. 

4.  The  omnipotence  of  God  in  spiritual  creation,  resurrec- 

tion, quickening,  preservation,  and  perfecting.  This 
meets  our  inability  and  death. 

Despair  of  drawing  any  good  out  of  the  dry  well  of  the 
creature. 

Have  hope  for  the  utmost  cleansing,  since  God  has  become 
the  worker  of  it. 


Observations. 

The  word  wdiich  we  render  “ clean’ ^ signifies  shining,  beau- 
tiful ; a substance  so  pure  and  transparent  that  we  may  see 
through  it,  so  pure  that  it  is  free  from  all  spot  or  defilement, 
from  all  blackness  and  darkness.  Who  can  bring  such  a clean 


XXXIX.  OUT  OF  NOTHING  COMES  NOTHING. 


18‘ 


thing  out  of  an  unclean?  The  Hebrew  word  (!Tama)  comes 
near  the  word  (contaminatum),  which  is  used  by  the  Latins  for 
“ unclean/’  and  it  speaks  the  greatest  pollution,  the  sordidness 
and  filthiness  of  habit,  the  gore  of  blood,  the  inuddiness  of 
water,  whatever  is  loathsome  or  unlovely,  noisome  or  unsightly. 
All  these  meet  in  and  make  up  the  meaning  of  this  word, 
“ Who  can  bring  a clean  thing  out  of  this  uncleanness  ?” — 
Caryl. 

The  depravity  of  man  is  universally  hereditary.  Adam  is 
said  to  have  begotten  ‘‘  a son  in  his  own  likeness,”  sinful  as  he 
was  as  well  as  mortal  and  miserable.  Yea,  the  holiest  saint 
upon  earth  communicates  a corrupt  and  sinful  nature  to  his 
child  ; as  the  circumcised  Jew  begat  an  uncircumcised  child  ; 
and  as  the  wheat,  cleansed  and  fanned,  being  sown  comes  up 
with  a husk.  John  iii.  6.  — Gurnall. 

It  would  be  labor  in  vain  to  endeavor  to  cleanse  the  stream 
of  a polluted  fountain.  No,  the  source  must  be  changed,  or 
the  flow  will  be  unaltered.  Prune  the  crab  as  you  please,  it 
will  not  bring  forth  apples  ; nor  will  a thorn  under  the  best 
cultivation  produce  figs.  Regeneration  is  a change  of  nature, 
but  it  is  by  no  means  a natural  change  ; it  is  supernatural  in  its 
origin,  execution,  and  consequences.  It  must  be  wrought  by  a 
power  from  above,  since  there  is  neither  will  nor  power  to  work 
it  from  below. 


XL. 


lob  jtr.  25. — “Jbr  1 knoio  tl)at  mn  lUirccmer  UoctI).” 

Difficulties  of  translation  very  great.  We  prefer  a candid 
reading  to  one  which  might  be  obtained  by  pious  fraud.  It 
would  seem  that  Job,  driven  to  desperation,  fell  back  upon  the 
truth  and  justice  of  God.  He  declared  that  he  should  be  vin- 
dicated somehow  or  other,  and  even  if  he  died  there  would 
certainly  come  a rectification  after  death.  He  could  not  be- 
lieve that  he  would  be  left  to  remain  under  the  slanderous  accu- 
sations which  had  been  heaped  upon  him.  He  was  driven  by 
his  solemn  assurance  of  the  justice  and  faithfulness  of  God  to 
believe  in  a future  state,  and  in  a Vindicator  who  would  one 
day  or  other  set  crooked  things  straight.  We  may  use  the 
words  in  the  most  complete  evangelical  sense,  and  not  be  guilty 
of  straining  them  ; indeed,  no  other  sense  will  fairly  set  forth 
the  patriarch’s  meaning.  From  what  other  hope  could  he  ob- 
tain consolation  but  from  that  of  future  life  and  glory  ? 

I.  Job  had  a true  Friend  amid  cruel  friends.  He  calls 

him  his  Redeemer,  and  looks  to  him  in  his  trouble. 

The  Hebrew  word  will  bear  three  renderings,  as  follows  : 

1.  His  Kinsman. 

Nearest  akin  of  all.  No  kinsman  is  so  near  as  «fesus. 
None  so  kinned,  and  none  so  kind. 

Voluntarily  so.  Not  forced  to  be  a brother,  but  so  in 
heart,  and  by  his  own  choice  of  our  nature  ; therefore 
more  than  brother. 

Not  ashamed  to  own  it.  “ He  is  not  ashamed  to  call 
them  brethren.”  Heb.  ii.  11.  Even  when  they  had 


XL.  job’s  sure  knowledge. 


189 


forsaken  him  he  called  them  my  brethren.”  Matt, 
xxviii.  10. 

Eternally  so.  Who  shall  separate  us  ? Rom.  viii.  35. 

2.  His  Vindicator. 

From  every  false  charge  ; by  pleading  the  causes  of  our 
soul. 

From  every  jibe  and  jest  ; for  he  that  belie veth  in  him 
shall  not  be  ashamed  or  confounded. 

From  true  charges,  too  ; by  bearing  our  sin  himself  and 
becoming  our  righteousness,  thus  justifying  us. 

From  accusations  of  Satan.  The  Lord  rebuke  thee, 
O Satan  !”  Zech.  iii.  2.  The  accuser  of  our 
brethren  is  cast  down.”  Rev.  xii.  10. 

3.  His  redeemer. 

Of  his  person  from  bondage. 

Of  his  lost  estates,  privileges,  and  joys,  from  the  hand 
of  the  enemy. 

Redeeming  both  by  price  and  by  power. 

II.  Job  had  real  property  amid  absolute  poverty.  He 

speaks  of  “my  Redeemer,”  as  much  as  to*^  say, 
“ Everything  else  is  gone,  but  my  Redeemer  is  still 
my  own,  and  lives  for  me.” 

He  means  : 

1.  I accept  him  as  such,  leaving  myself  in  his  hands. 

2.  I have  felt  somewhat  of  his  power  already,  and  I am  con- 

fident that  all  is  well  with  me  even  now,  since  he  is 
my  Protector. 

3.  I will  cling  to  him  forever.  He  shall  be  my  only  hope  in 

life  and  death.  I may  lose  all  else,  but  never  the 
Redemption  of  my  God,  the  Kinship  of  my  Saviour. 

III.  Job  had  a living  Kinsman  amid  a dying  family.  “ My 

Redeemer  liveth.  ’ ’ 

He  owned  the  great  Lord  as  ever  living  ; 


190 


MY  SERMOK-XOTES. 


As  ‘‘  the  Everlasting  Father,’’  to  sustain  and  solace 
him. 

As  Head  of  tis  house,  to  represent  him. 

As  Intercessor,  to  plead  in  heaven  for  him. 

As  Defender,  to  preserve  his  rights  on  earth. 

As  his  Righteousness,  to  clear  him  at  last. 

What  have  we  to  do  with  the  dead  Christ  of  the  Church 
of  Rome  ? Our  Redeemer  lives. 

What  with  the  departed  Christ  of  Unitarians  ? Our 
divine  Vindicator  abides  in  the  power  of  an  endless 
life. 

IV.  Jon  HAD  ABSOLUTE  CERTAINTY  AMID  UNCERTAIN  AFFAIRS. 

‘‘  I know.”  He  had  no  sort  of  doubt  upon  that 
matter.  Everything  else  was  questionable,  but  this 
was  certain. 

His  faith  made  him  certain.  Faith  brings  sure  evi- 
dence ; it  substantiates  what  it  receives,  and  makes 
us  know. 

His  trials  could  not  make  him  doubt.  Why  should 
they  ? They  touched  not  the  relationship  of  his  God, 
or  the  heart  of  his  Redeemer,  or  the  life  of  his  Vin- 
dicator. 

His  difficulties  could  not  make  him  fear  failure  on  this 
point,  for  the  life  of  his  Redeemer  was  a source  of 
deliverance  which  lay  out  of  himself,  and  was  never 
doubtful. 

His  cavilling  friends  could  not  move  him  from  the  as- 
sured conviction  that  the  Lord  would  vindicate  his 
righteous  cause. 

While  Jesus  lives  our  characters  are  safe.  Happy  ho 
who  can  say,  “ I know  that  my  Redeemer  liveth.” 

Have  you  this  great  knowledge  ? 

Do  you  act  in  accordance  with  such  an  assurance  ? 

Will  you  not  at  this  hour  devoutly  adore  your  loving 
Kinsman  ? 


XL.  JOB^S  SURE  KNOWLEDGE. 


191 


Rough  Thoughts. 

^*‘My  Redeemer y The  word  has  the  general  meaning  ran- 
somer,” “ deliverer,”  and  specially  denotes  one  who  takes  up 
a man’s  cause  and  vindicates  his  rights,  either  by  avenging  him 
on  his  foes,  or  by  restoring  him  or  his  heirs  to  possessions  of 
which  he  has  been  defrauded.  Job  has  already  expressed  a 
wish  that  there  might  be  an  umpire  between  him  and  God  ; 
then  he  goes  further,  and  desires  an  advocate  ; then  declares 
that  he  has  a witness,  one  who  exactly  knows  his  rights,  in 
heaven  ; then  calls  upon  God  himself  to  be  his  advocate.  lie 
now  takes  a stronger  position,  and  declares  his  certainty  that 
there  is  One  who  adds  to  all  these  conditions  that  which  gives 
them  solidity,  and  assures  his  final  triumph  ; there  lives  One 
who  will  vindicate  his  righteousness,  and  clear  his  cause  com- 
pletely.— Speaker"* s Commentary. 

In  times  of  sharp  trials  believers  are  (1)  driven  out  of  them- 
selves to  look  to  their  God,  their  Redeemer.  (2)  Driven  to 
look  within  themselves  for  a knowledge  sure  and  unquestioning 
— “ I know.”  (3)  Driven  to  hold  by  personal  faith  to  that- 
which  is  set  forth  in  the  covenant  of  grace — “ rny  Redeemer.” 
(4)  Driven  to  live  much  upon  the  unseen — the  living  Redeemer, 
and  his  advent  in  the  latter  day. 

Tried  saints,  when  greatly  in  the  dark,  have  been  led  to  great 
discoveries  of  comfortable  truth.  Necessity  is  the  mother  of 
invention.”  Here  Job  found  an  argument  from  the  justice  of 
God  for  his  own  comfort.  God  could  not  leave  his  sincere 
servant  under  slander  ; therefore  if  he  died  undefended,  and 
years  passed  away  so  that  the  worms  consumed  his  body,  yet  a 
Vindicator  would  arise,  and  the  maligned  and  injured  Job 
would  be  cleared.  Thus  the  Spirit  revealed  to  the  afflicted 
patriarch  a future  state,  a living  Next-of-Kln,  a future  judg- 
ment, a resurrection,  and  an  eternal  justification  of  saints. 
Great  light  came  in  through  a narrow  window,  and  Job  was  an 
infinite  gainer  by  his  temporary  losses. 


192 


MY  SERMON-i^OTES. 


A weak  faith  is  glad  to  look  off  from  all  difficulties,  for  it 
shrinks  back  at  them  ; as  Martha,  considering  Lazarus  was  four 
days  dead,  and  began  to  putrefy,  her  faith  began  to  fail  her  ; 
it  was  too  late  now  to  remove  the  gravestone.  But  Faith  in  its 
strength  considers  all  these,  urges  these  impossibilities,  and  yet 
overcomes  them  ; as  Elijah,  in  his  dispute  with  Baal’s  priests, 
took  all  the  disadvantages  to  himself.  ‘‘  Pour  on  water,”  said 
he  ; and  again,  Pour  on  more  water  faith  shall  fetch  fire 
from  heaven  to  inflame  the  sacrifice.  “ So,”  saith  Job,  ‘‘  let 
mo  die,  and  rot,  and  putrefy  in  the  grave — nay,  let  the  fire  burn 
my  body,  or  the  sea  swallow  it,  or  wild  beasts  devour  it,  yet  it 
shall  be  restored  to  me  ; death  shall  be  proedos  suae  custos,  like 
the  lion  that  killed  the  prophet,  and  then  stood  by  his  body, 
and  did  not  consume  it.”  Job’s  faith  laughs  at  impossibilities, 
is  ashamed  to  talk  of  difficulties  ; with  Abraham,  considers  not 
his  own  dead  body,  but  believes  above  and  against  hope  ; knew 
God  would  restore  it. — JR»  Brownrig, 

These  words  are  ushered  in  with  a solemn  preface,  contain- 
ing in  them  some  notable  truth  : “ Oh,  that  my  words  were 
now  written  ! Oh,  that  they  were  printed  in  a book  ! That 
they  were  graven  with  an  iron  pen  and  lead  in  the  rock  for- 
ever ! For  I know,”  etc.  Surely  such  a passionate  preface 
will  become  no  other  matter  so  well  as  the  great  mystical  truths 
of  the  Christian  faith. 

Faith  is,  or  should  be,  strongly  persuaded  of  what  it  believ- 
eth.  It  is  an  evidence,  not  a conjecture  ; not  a surmise,  but  a 
firm  assurance.  We  should  certainly  know  what  we  believe  : 
“ We  know  that  thou  art  a Teacher  come  from  God.”  John 
iii.  2.  “We  believe,  and  are  sure,  that  thou  art  that  Christ, 
the  Son  of  the  living  God.”  John  vi.  69.  “ We  know  that 
we  have  a building  of  God.”  2 Cor.  v.  1.  “We  know  that 
we  shall  see  him  as  he  is,”  1 John  iii.  2.  “Be  ye  steadfast, 
unmoveable,  always  abounding  in  the  work  of  the  Lord,  foras- 
much as  ye  know  that  your  labor  is  not  in  vain  in  the  Lord.” 
1 Cor.  XV.  58.  Invisible  things  revealed  by  God  should  be  cer- 


XL.  job’s  sure  knowledge. 


193 


tainly  known,  because  God  bath  told  us  that  such  clear,  firm 
apprehensions  become  us.  Faith  is  not  a bare  conjecture,  but 
a certain  knowledge  ; not  ‘‘  we  think,”  we  hope  well,”  but 
“ we  know^"*  is  the  language  of  faith.  It  is  not  a bare  possi- 
bility we  go  upon,  nor  a probable  opinion,  but  a certain,  infal- 
lible truth.  I put  you  upon  this,  partly  because  we  have  a 
great  argument  in  the  text.  If  Job  could  see  it  so  long  before 
it  came  to  pass,  should  not  we  see  it  now  ? Believers  of  old 
shame  us,  who  live  in  the  clear  sunshine  of  the  gospel.  Job 
lived  long  before  the  gospel  was  revealed  ; the  redemption  of 
souls  was  at  that  time  a great  mystery,  being  sparingly  revealed 
to  a few  ; only  one  of  a thousand  could  bring  this  message  to 
a condemned  sinner,  that  God  had  found  a ransom.  Job 
xxxiii.  23. — Manton, 

If  we  are  sure  about  anything,  let  it  be  concerning  the  Re- 
deemer. If  we  have  an  indefeasible  claim  to  anything,  let  it 
be  to  our  Redeemer.  If  we  cling  with  tenacity  to  any  truth, 
let  it  be  our  Redeemer’s  resurrection  and  life.  Everything 
hangs  here  ; this  is  the  keystone  of  the  gospel,  the  foundation 
of  our  faith,  and  the  pinnacle  of  our  hope,  “ Because  I live  ye 
shall  live  also.”  Oh,  for  more  of  Job’s  certainty,  even  if  the 
cost  were  Job’s  afflictions  ! 


XLI. 


Job  tno.  13. — “ §[l)e2  arc  of  tl)O0e  tl)at  rebel  against 
the  light.” 

These  evidently  had  the  light,  and  this  should  be  esteemed 
as  no  small  privilege,  since  to  wander  on  the  dark  mountains  is 
a terrible  curse.  Yet  this  privilege  may  turn  into  an  occasion 
of  evil. 

Most  of  us  have  received  light  in  several  forms,  such  as  in« 
struction,  conscience,  reason,  revelation,  experience,  the  Holy 
Spirit.  The  degree  of  light  differs,  but  we  have  each  received 
some  measure  thereof. 

Light  has  a sovereignty  in  it,  so  that  to  resist  it  is  to  rebel 
against  it.  God  has  given  it  to  be  a display  of  himself,  for 
God  is  light  ; and  he  has  clothed  it  with  a measure  of  his 
majesty  and  power  of  judgment. 

Rebellion  against  light  has  in  it  a high  degree  of  sin.  It 
might  be  virtue  to  rebel  against  darkness,  but  what  shall  be 
said  of  those  who  withstand  the  light  ? resisting  truth,  holiness, 
and  knowledge  ? 

I.  Detect  the  rebels. 

Well-instructed  persons,  who  have  been  accustomed  to 
teach  others,  and  yet  turn  aside  to  evil  ; these  are 
grievous  traitors. 

Children  of  Christian  parents  who  sin  against  their  early 
training  ; upon  whom  prayer  and  entreaty,  precept 
and  example  are  thrown  away. 

Hearers  of  the  word,  who  quench  convictions  deliberate- 
ly, frequently,  and  with  violence. 


XLI.  KEBELLIKG  AGAINST  THE  LIGHT. 


195 


Men  with  keen  moral  sense,  who  rush  on,  despite  the 
reins  of  conscience  which  should  restrain  them. 

Lewd  professors  who,  nevertheless,  talk  orthodoxy  and 
condemn  others,  thereby  assuredly  pronouncing  their 
own  doom. 

II.  Describe  the  forms  of  this  rebellion. 

Some  refuse  light,  being  unwilling  to  know  more  than 
would  be  convenient  ; therefore  they  deny  themselves 
time  for  thought,  absent  themselves  from  sermons, 
neglect  godly  reading,  shun  pious  company,  avoid  re- 
proof, etc. 

Others  scoff  and  fight  against  it,  calling  light  darkness, 
and  darkness  light.  Infidelity,  ribaldry,  persecution, 
and  such  like,  become  their  resort  and  shelter. 

Persons  run  contrary  to  it  in  their  lives  ; of  set  pur- 
pose, or  through  wilful  carelessness.  Walking  away 
from  the  light  is  rebelling  against  it.  Setting  up 
your  own  wishes  in  opposition  to  the  laws  of  moral- 
ity and  holiness  is  open  revolt  against  the  light. 

Many  presume  upon  their  possession  of  light,  imagining 
that  knowledge  and  orthodox  belief  will  save  them. 

Many  darken  it  for  others,  hindering  its  operations 
among  men,  hiding  their  own  light  under  a bushel, 
ridiculing  the  efforts  of  others,  etc. 

All  darkness  is  a rebellion  against  light.  Let  us  “ have 
no  fellowship  with  the  unfruitful  works  of  darkness.’^ 

III.  Denounce  the  punishment  of  this  rebellion. 

To  have  the  light  removed. 

To  lose  eyes  to  see  it  even  when  present. 

To  remain  unforgiven,  as  culprits  blindfolded  for  death, 
as  those  do  who  resist  the  light  of  the  Holy  Spirit. 

To  sin  with  tenfold  guilt,  with  awful  wilfulness  of  heart. 

To  descend  forever  into  that  darkness  which  increases 
in  blackness  throughout  eternity. 


196 


MY  SEKMOi^-KOTES. 


IV.  Declare  the  folly  of  this  rebellion. 

Light  is  our  best  friend,  and  it  is  wisdom  to  obey  it  ; 
to  resist  it  is  to  rebel  against  our  own  interest. 

Light  triumphs  still.  Owls  hoot,  but  the  moon  shines. 
Opposition  to  truth  and  righteousness  is  useless  ; it 
may  even  promote  that  which  it  aims  to  prevent. 

Light  would  lead  to  more  light.  Consent  to  it,  for  it 
will  be  beneficial  to  your  own  soul. 

Light  would  lead  to  heaven,  which  is  the  centre  of 
light. 

Light  even  here  would  give  peace,  comfort,  rest,  holi- 
ness, and  communion  with  God. 

Let  us  not  rebel  against  light,  but  yield  to  its  lead  ; 
yea,  leap  forward  to  follow  its  blessed  track. 

Let  us  become  the  allies  of  light,  and  spread  it.  It  is  a 
noble  thing  to  live  as  light-bearers  of  ‘‘  The  Lord  and 
Giver  of  Light.  ’ ’ 

Let  us  walk  in  the  light,  as  God  is  in  the  light  ; and  so 
our  personal  enjoyment  will  support  our  life-work. 
Light  must  be  our  life  if  our  life  is  to  be  light. 


Lights. 

Off  the  coast  of  New  Zealand  a captain  lost  his  vessel  by 
steering  in  the  face  of  the  warning  light,  till  he  dashed  upon 
the  rock  immediately  beneath  the  lighthouse.  He  said  that  he 
was  asleep  ; but  this  did  not  restore  the  wreck,  nor  save  him 
from  condemnation.  It  is  a terrible  thing  for  rays  of  gospel 
light  to  guide  a man  to  his  doom. 

The  sins  of  the  godly  have  this  aggravation  in  them,  that 
they  sin  against  clearer  illumination  than  the  wicked.  ‘‘  They 
are  of  those  that  rebel  against  the  light.’’  Job  xxiv.  13. 
Light  is  there  taken  figuratively  for  knowledge.  It  cannot  be 
denied  that  the  wicked  sin  knowingly  ; but  the  godly  have  a 
light  beyond  other  men,  such  a divine,  penetrating  light  as  no 


XLI.  REBELLING  AGAINST  THE  LIGHT. 


197 


hypocrite  can  attain  to.  They  have  better  eyes  to  see  sin  than 
others  ; and  for  them  to  meddle  with  sin,  and  embrace  this 
dunghill,  must  needs  provoke  God,  and  make  the  fury  rise  up 
in  his  face.  Oh,  therefore,  you  that  are  the  people  of  God, 
flee  from  sin  ; your  sins  are  more  enhanced,  and  have  worse 
aggravations  in  them,  than  the  sins  of  the  unregenerate. — • 
Thomas  Watson, 

Sins  of  ignorance  are  truly  sins,  for  every  law^giver  takes  it 
for  granted  that  his  subjects  seek  to  know  his  laws.  But  the 
deliberate  commission  of  known  trespass,  and  the  wilful  neglect 
of  known  duty,  have  in  them  elements  of  great  disloyalty.  He 
who  knew  his  Lord’s  wiil  and  did  it  not  was  beaten  with  many 
stripes.  If  a man  puts  his  hand  into  the  fire  knowing  that  it 
burns,  no  one  will  pity  him  ; if  he  wantonly  enters  a pest- 
house,  no  one  can  wonder  that  he  is  smitten  with  disease. 
When  the  ice  is  marked  “ Dangerous,”  the  warning  should 
be  sufficient  for  any  reasonable  man  ; and  when  the  notice  is 
repeated  at  every  corner,  and  set  up  in  great  capital  letters,  he 
who  ventures  on  the  rotten  ice  will  be  not  only  a fool,  but  a 
suicide,  should  he  perish  in  his  rashness. 


XLII. 


lob  %xm.  10. — “InUl  l)c  aluiano  coll  upon  d^ob?” 

A hypocrite  may  he  a very  neat  imitation  of  a Christian. 
He  professes  to  know  God,  to  converse  with  him,  to  be  dedi- 
cated to  his  service,  and  to  invoke  his  protection  ; he  even 
practises  prayer,  or  at  least  feigns  it.  Yet  the  cleverest  coun- 
terfeit fails  somewhere,  and  may  be  discovered  by  certain  signs. 
The  test  is  here,  “ Will  he  always  call  upon  God 

I.  Will  he  pray  at  all  seasons  of  prayer  ? 

Will  he  pray  in  private  ? Or  is  he  dependent  upon  the 
human  eye  and  the  applause  of  men  ? 

Will  he  pray  if  forbidden  ? Daniel  did  so.  Will  he  ? 

Will  he  pray  in  business  ? Will  he  practise  ejaculatory 
prayer  ? Will  he  look  for  hourly  guidance  ? 

Will  he  pray  in  pleasure  ? Will  he  have  a holy  fear  of 
offending  with  his  tongue  ? Or  will  company  make 
him  forget  his  God  ? 

Will  he  pray  in  darkness  of  soul  ? Or  will  he  sulk  in 
silence  ? 

IT.  Will  he  pray  constantly  ? 

If  he  exercises  the  occasional  act  of  prayer,  will  he  possess 
the  spirit  of  prayer  which  never  ceases  to  plead  with  the  Lord  ? 
We  ought  to  be  continually  in  prayer,  because  we  are 

Always  dependent  for  life,  both  temporal  and  spiritual, 
upon  God. 

Long  as  they  live  should  Christians  pray, 

For  only  while  they  pray  they  live.” 

Always  needing  something,  nay,  a thousand  things. 


XLII.  THE  HYPOCRITE  DISCOVERED. 


199 


Always  receiving,  and  therefore  always  needing  fresh 
grace  wherewith  to  use  the  blessing  worthily. 

Always  in  danger.  Seen  or  unseen  danger  is  always 
near,  and  none  but  God  can  cover  our  head. 

Always  weak,  inclined  to  evil,  apt  to  catch  every 
infection  of  soul-sickness,  “ready  to  perish.’’  Is. 
xxvii.  13. 

Always  needing  strength,  for  suffering,  learning,  song, 
or  service. 

Always  sinning.  Even  in  our  holy  things  sin  defiles  us, 
and  we  need  constant  washing. 

Always  weighted  with  other  men’s  needs.  Especially 
if  rulers,  pastors,  teachers,  parents. 

Always  having  the  cause  of  God  near  our  heart  if  we  are 
right  ; and  in  its  interests  finding  crowds  of  reasons 
for  prayer. 

III.  Will  he  pray  importunately  ? 

If  no  answer  comes,  will  he  persevere  ? Is  he  like  the 
brave  horse  who  will  pull  at  a post  at  his  master’s 
bidding  ? 

If  a rough  answer  comes,  will  he  plead  on  ? Does  he 
know  how  to  wrestle  with  the  angel,  and  give  tug  for 
tug? 

If  no  one  else  prays,  ■will  he  be  singnlar,  and  plead  on 
against  wind  and  tide  ? 

If  God  answer  him  by  disappointment  and  defeat,  will 
he  feel  that  delays  are  not  denials,  and  still  pray  ? 

IV.  Will  he  continue  to  pray  throughout  the  whole 

OF  LIFE  ? 

The  hypocrite  soon  gives  up  prayer  under  certain  circum- 
stances. 

If  he  is  in  trouble,  he  will  not  pray,  but  will  run  to 
human  helpers. 

If  he  gjsts  out  of  trouble,  he  will  not  pray,  but  quite 
forget  his  vows. 


200 


3IY  SERMON-NOTES. 


If  men  laugli  at  him,  he  will  not  dare  to  pray. 

If  men  smile  on  him,  he  will  not  care  to  pray. 

1.  He  grows  formal.  He  is  half  asleep,  not  watchful  for 

the  answer.  He  falls  into  a dead  routine  of  forms 
and  words. 

2.  He  grows  weary.  He  can  make  a spurt,  but  he  cannot 

keep  it  up.  Short  prayers  are  sweet  to  him. 

3.  He  grows  secure.  Things  go  well  and  he  sees  no  need  of 

prayer  ; or  he  is  too  holy  to  pray. 

4.  He  grows  infidel,  and  fancies  it  is  all  useless,  dreams  that 

prayer  is  not  philosophical. 


Illustrations. 

We  have  heard  of  a child  who  said  her  prayers,  and  then 
added,  “ Good-by,  God  ; we  arc  all  going  to  Saratoga,  and  pa 
and  ma  won^t  go  to  meeting,  or  pray  any  more  till  we  come  back 
again.”  We  fear  that  many  who  go  to  the  seaside,  or  other 
holiday  resorts,  give  God  the  go-by  in  much  the  same  manner. 

There  was  a celebrated  poet  who  was  an  atheist,  or  at  least 
professed  to  be  so.  According  to  him,  there  was  no  God — the 
belief  in  a God  was  a delusion,  prayer  a base  superstition,  and 
religion  but  the  iron  fetters  of  a rapacious  priesthood.  So  he 
held  when  sailing  over  the  unrufiled  surface  of  the  ^^gean  Sea. 
But  the  scene  changed  ; and  with  the  scene  his  creed.  The 
heavens  began  to  scowl  on  him  ; and  the  deep  uttered  an  angry 
voice,  and,  as  if  in  astonishment  at  this  God-denying  man, 
‘‘  lifted  up  his  hands  on  high,'*'*  The  storm  increased  until  the 
ship  became  unmanageable.  She  drifted  before  the  tempest. 
The  terrible  cry,  ‘‘  Breakers  ahead  !”  was  soon  heard  ; and 
how  they  trembled  to  see  death  seated  on  the  horrid  reef — 
waiting  for  his  prey  ! A few  moments  more,  and  the  crash 
comes.  They  are  overwhelmed  in  the  devouring  sea  ? No. 
They  were  saved  by  a singular  Providence.  Like  apprehended 
evils,  which  in  a Christian’s  experience  prove  to  be  blessings, 


XLTI.  THE  HYPOCRITE  DISCOVERED. 


201 


the  Wave  which  flung  them  forward  on  the  horrid  reef  came 
on  in  such  mountain  volume  as  to  bear  and  float  them  over  into 
the  safety  of  deep  and  ample  sea  room.  But  ere  that  hap- 
pened a companion  of  the  atheist — who,  seated  on  the  prow, 
liad  been  taking  his  last  regretful  look  of  heaven  and  earth,  sea 
and  sky — turned  his  eyes  down  upon  the  deck,  and  there, 
among  Papists,  who  told  their  beads  and  cried  to  the  Virgin, 
he  saw  the  atheist  prostrated  with  fear.  The  tempest  had 
blown  away  his  fine-spun  speculations  like  so  many  cobwebs,  and 
he  was  on  his  knees,  imploring  God  for  mercy. — Guthrie, 

The  hypocrite  is  not  for  prayer  always.  He  will  pray  when 
he  seeth  his  own  time.  He  will  stint  God  in  time  as  well  as  in 
measure.  He  will  be  master,  not  only  of  his  own  time,  but  of 
God’s  too.  “ When  will  the  Sabbath  be  gone  ?”  Amos  viii. 
5.  Sometimes  he  will  delight  himself  in  the  Almighty  ; but 
will  he  always  call  upon  God  ? Every  one  that  knows  him  can 
make  the  answer  for  him,  No,  he  wdll  not  especially  in 
secret,  where  none  but  God’s  eye  can  behold  him.  Upon  some 
extraordinary  occasions,  in  extraordinary  cases,  he  may  seem 
very  devout  ; but  he  is  modest,  he  will  not  trouble  God  too 
far,  nor  too  often.  Ahaz  will  not  ask  a sign,  even  when  God 
bids  him,  lest  he  should  tempt  the  Lord  (Is.  vii.  10-12)  ; a 
great  piece  of  modesty  in  show,  but  a sure  symptom  of  infi- 
delity. He  would  not  ask  a sign  because  he  could  not  believe 
the  thing  ; not  to  avoid  troubling  of  God,  but  himself.  He 
seems  very  mannerly,  but  shows  himself  very  malapert. 

Thus,  this  hypocrite  will  serve  God  only  by  fits  and  starts, 
when  he  himself  lists.  He  never  troubles  God  but  when  God 
iroublcs  him.  In  health,  wealth,  peace,  he  can  comfort  him- 
self. He  never  prays  but  in  trouble  ; in  his  affliction  he  will 
seek  God  early.  Hosea  v.  15.  God  is  fain  to  go  away,  and 
return  to  his  place,  else  this  man  would  never  look  after  him. 
When  God  hath  touched  him,  he  acquaints  God  with  his 
misery,  but  when  times  grow  better  with  him,  he  excludes  God 
from  his  mirth. — Samuel  Crook, 


XLIII. 

Sob  33. — “ SI)oullt  it  be  accorbing  to  tljg  minb?” 

The  verse  is  written  in  language  of  the  most  ancient  kind, 
which  is  but  little  understood.  Moreover,  it  is  extremely  pithy 
and  sententious,  and  hence  it  is  obscure.  The  sense  given  in 
our  version  is,  however,  that  which  sums  up  the  other  transla- 
tions, and  we  prefer  to  adhere  to  it. 

I.  Do  MEN  REALLY  THINK  THAT  THINGS  SHOULD  BE  ACCORD- 
ING TO  THEIR  MIND  ? 

1.  Concerning  God.  Their  ideas  of  him  are  according  to 

what  they  think  he  should  be  ; but  could  he  be  God 
at  all  if  he  were  such  as  the  human  mind  would  have 
him  to  be  ? 

2.  Concerning  providence  on  a large  scale,  would  men  re- 

write history  ? Do  they  imagine  that  their  arrange- 
ments would  be  an  improvement  upon  infinite  wis- 
dom ? In  their  own  case  they  would  arrange  all  mat- 
ters selfishly.  Should  it  be  so  ? 

3.  Concerning  the  Gospel,  its  doctrines,  its  precepts,  its 

results,  should  men  have  their  own  way  ? Should 
the  atonement  be  left  out,  or  the  statement  of  it  be 
modified  to  suit  them  ? 

4.  Concerning  the  Church.  Should  they  be  head  and  lord  t 

Should  their  liberal  ideas  erase  inspiration  ? 

Should  baptism  and  the  Lord’s  Supper  be  distorted  to 
gratify  them  ? Should  gaudy  ceremonies  drive  the 
Lord’s  homely  ordinances  out  of  doors  ? Should 
priestcraft  crush  out  spiritual  life  ? Should  taste 
override  divine  commands  ? 


XLIII.  CONCEIT  KEBUKED. 


203 


Should  the  ministry  exist  only  for  their  special  consola- 
tion, and  be  moulded  at  their  bidding  ? 

II.  What  leads  them  to  think  so  ? 

1.  Self-importance  and  selfishness. 

2.  Self-conceit  and  pride. 

3.  A murmuring  spirit  which  must  needs  grumble  at  every-i 

thing. 

4.  Want  of  faith  in  Christ  leading  to  a doubt  of  the  power 

of  his  gospel. 

5.  Want  of  love  to  God,  souring  the  mind  and  leading  it  to 

kick  at  a thing  simply  because  the  Lord  prescribes  it. 

III.  What  a mercy  that  things  are  not  according  to 

their  mind  ! 

1.  God’s  glory  would  be  obscured. 

2.  Many  would  suffer  to  enable  one  man  to  play  the  Dictator. 

3.  We  should,  any  one  of  us,  have  an  awful  responsibility 

resting  upon  us  if  our  own  mind  had  the  regulation 
of  affairs. 

4.  Our  temptations  would  be  increased.  We  should  be 

proud  if  we  succeeded,  and  despairing  if  we  met  with 
failure. 

5.  Our  desires  would  become  more  greedy. 

6.  Our  sins  would  be  uncorrected  ; for  we  should  never 

allow  a rod  or  a rebuke  to  come  at  us. 

7.  There  would  be  universal  strife  ; for  every  man  would 

want  to  rule  and  command.  James  vi.  5.  If  it 
ought  to  be  according  to  your  mind,  why  not  accord- 
ing to  mine  ? 

IV.  Let  us  check  the  spirit  which  suggests  such  conceit. 

1.  It  is  impracticable  ; for  things  can  never  be  as  so  many 

different  minds  would  have  them. 

2.  It  is  unreasonable  ; for  things  ought  not  so  to  be. 

3.  It  is  unchristian  ; for  even  Christ  Jesus  pleased  not  him- 

self, but  cried,  “ Not  as  I will.”  Matt.  xxvi.  89. 


204 


MY  SERMON-NOTES. 


4.  It  is  atheistic  ; for  it  dethrones  God  to  set  up  puny  man. 
Pray  God  to  bring  your  mind  to  his  will. 

Cultivate  admiration  for  the  arrangements  of  the  divine 
mind. 

Above  all,  accept  the  gospel  as  it  is,  and  accept  it  now. 


Helps. 

Should  it  he  according  to  thy  mind  ? Many  appear  to  think 
so.  If  we  may  judge  by  their  conduct,  they  think  that  the 
Most  High  should  have  consulted  their  ease,  their  fancy,  and 
their  aggrandizement.  The  gospel  is  not  just  what  they  would 
like  it  to  be.  Providence  does  not  work  as  they  desire.  Few 
things  are  exactly  as  they  should  be. 

Complaining  mortal  ! Should  it  be  according  to  thy  mind  ? 
Is  not  thy  mind  carnal  ? Is  it  not  selfish  ? Is  it  not  preju- 
diced ? If  it  were  according  to  thy  mind,  would  not  God’s 
glory  be  obscured  ? Would  not  others  suffer  ? Would  not 
thy  lusts  be  fed?  Would  not  thy  temptations  be  stronger? 
Would  not  thy  danger  be  greater  ? 

Is  not  thy  God  wiser,  kinder,  and  holier  than  thou  art  ? 
Does  he  not  love  justice  ? Are  not  his  mercies  over  all  his 
works  ? True,  you  may  be  afflicted,  j^^ou  may  be  poor,  you 
may  be  sickly  ; what  then  ? You  are  wishing  for  health,  for  a 
competency,  for  freedom  from  trials  ; but,  should  it  be  ac- 
cording to  thy  mind  ?” 

Beloved,  let  us  guard  against  such  a spirit.  It  is  common, 
but  it  is  unreasonable,  it  is  criminal,  it  is  dangerous.  The 
thing  is  impracticable.  Your  God  must  govern,  he  is  wonder- 
ful in  counsel,  and  excellent  in  working.  His  ways  are  just, 
his  plans  are  wise,  his  designs  are  merciful,  and  when  the  work 
is  complete,  every  part  will  reffect  his  glory. — James  Smith. 

W'eare  all  very  apt  to  believe  in  Providence  when  we  get 
our  own  way  ; but  when  thingr  go  awry,  we  think,  if  there  is 


XLIII.  COXCEIT  llEBUKED. 


2D5 


a God,  he  is  in  heaven  and  not  upon  the  earth.  The  cricket, 
in  the  spring,  builds  his  house  in  the  meadow,  and  chirps  for 
joy  because  all  is  going  so  well  with  him.  But  when  he  hears 
the  sound  6f  the  plough  a few  furrows  off,  and  the  thunder  of 
the  oxen’s  tread,  then  his  sky  begins  to  darken,  and  his  young 
heart  fails  him.  By  and  by  the  plough  comes  craunching 
along,  turns  his  dwelling  bottom-side  up,  and  as  he  goes  rolling 
over  and  over,  without  a house  and  without  a home,  Oh,” 
he  says,  “ the  foundations  of  the  world  are  breaking  up,  and 
everything  is  hastening  to  destruction.  ” But  the  husbandman, 
as  he  walki3  behind  the  plough,  does  he  think  the  foundations 
of  the  world  are  breaking  up  ? No.  He  is  thinking  only  of 
the  harvest  that  is  to  follow  in  the  wake  of  the  plough  ; and 
the  cricket,  if  it  will  but  wait,  will  see  the  husbandman’s  pur- 
pose. My  hearers,  we  are  all  like  crickets.  When  we  get  our 
own  way,  we  are  happy  and  contented.  When  we  are  sub- 
jected to  disappointment,  we  become  the  victims  of  despair. — 
Dr,  A,  B.  Jack,  in  ‘*‘The  Preacher  and  Homiletic  Monthly P 

Man  would  have  God  go  according  to  his  mind  in  chastening 
and  afflicting  him.  lie  would  have  God  correct  him  only  in 
such  a kind,  in  such  a manner  and  measure  as  he  would  choose. 
He  saith  in  his  heart.  If  God  would  correct  me  in  this  or 
that,  I could  bear  it  ; but  I do  not  like  to  be  corrected  in  the 
present  way.  One  saith.  If  God  would  smite  me  in  my  estate 
I could  bear  it,  but  not  in  my  body  ; another  saith.  If  God 
should  smite  me  with  sickness,  I could  bear  it,  but  not  in  my 
children  ; or.  If  God  would  afflict  me  only  in  such  a degree,  I 
could  submit  ; but  my  heart  can  hardly  yield  to  so  great  a 
measure  of  affliction.  Thus  we  would  have  it  according  to  our 
minds  as  to  the  measure  or  the  continuance  of  our  afflictions. 
We  would  be  corrected  for  so  many  days  ; but  to  have 
months  of  vanity  and  years  of  trouble  is  not  according  to 
our  mind. 

Man  would  have  God  govern  (not  only  himself,  but)  the 
whole  world  according  to  his  mind.  Man  hath  much  of  this 


206 


MY  SERMOis-XOTES. 


in  him.  Luther  wrote  to  Melanchthon,  when  he  was  so  exceed- 
ingly troubled  at  the  providence  of  God  in  the  world,  ‘ ‘ Our 
brother  Philip  is  to  be  admonished  that  he  would  forbear  gov- 
erning the  world/ ^ We  can  hardly  let  God  alone  to  rule  that 
world  which  himself  alone  hath  made. — CaryU 


XLIV. 


lob  mio,  33. — “Sl)otillr  it  be  accorliing  to  tljg  minlr? 
€}t  mill  vccompenoe  it,  tDl)etl)er  tl)ou  refhse,  or  i»l)£tl)cr 
tl)ou  rljoooc;  anb  not  1:  tijerefore  speak  mljat  tl)ou 
knomest.” 

It  is  never  wise  to  dispute  with  God. 

Especially  upon  the  matter  of  salvation. 

No  sinner  seeking  pardon  should  be  so  foolish  as  to  dispute 
with  his  sovereign  Saviour. 

I.  A QUESTION.  Should  it  be  according  to  thy  mind 

Should  salvation  be  planned  to  suit  you  ? Should  beg- 
gars be  choosers  ? Should  those  who  profess  peni- 
tence become  dictators  ? 

1.  What  is  it  to  which  you  object  ? 

Is  there  something  objectionable  in  the  plan  of  salva- 
tion ? Is  it  too  much  of  grace  ? Is  it  too  simple  ? 
Is  it  too  general  ? Is  it  too  humbling  ? Do  you  dis- 
like the  method  of  substitution  ? Do  you  rebel 
against  the  Deity  of  the  Saviour  ? 

Is  there  a cause  of  stumbling  in  the  working  out  of  sal- 

o o 

* vation  ? Does  the  cross  scandalize  you  ? Do  you 

dislike  the  work  of  the  Holy  Spirit  ? Are  his  opera- 
tions too  radical  ? Is  regeneration  too  spiritual  ? Is 
holiness  irksome  ? 

Are  its  requirements  too  exact  ? too  Puritanical  ? 

Are  its  statements  too  humiliating  ? too  denunciatory  ? 

Is  its  term  of  service  too  protracted  ? Would  you  pre- 
fer a temporary  faith  ? a transient  obedience  ? 

2*  Should  not  God  have  his  way  ? He  is  the  Donor  of  sab 
vation  ; shall  he  not  do  as  he  wills  with  his  own  ? 


208 


MY  SERMON'KOTES. 


S.  Is  not  God’s  way  best  ? Is  not  the  Infinitely  Good  the 
best  Controller,  the  best  Ruler  of  the  feast  ? 

4.  Should  it  be  according  to  a mind  that  is  ignorant  ? 

Fickle  ? Feeble  ? Selfish  ? Short-sighted  ? Is  not 
* yours  such  ? 

5,  Why  is  your  mind  to  be  supreme  ? Why  not  another 

man’s  mind  ? You  see  the  absurdity  in  that  case — 
why  not  in  your  own  ? 

II.  A WARNING.  ‘‘He  will  recompense  it,  whether  thou  re- 

fuse, or  whether  thou  choose.” 

Whether  sinners  accept  or  refuse  salvation  : 

1.  God  will  perform  his  pleasure. 

2.  God  will  punish  sin. 

3.  God  will  glorify  Christ  by  conversions. 

4.  God  will  magnify  his  own  name  before  an  assembled  uni- 

verse. 

5.  God  will  carry  on  his  work  of  mercy  in  the  one  way 

which  he  has  chosen,  and  he  will  not  alter  one  jot  or 
tittle  to  please  vainglorious  man. 

III.  A PROTEST.  “ And  not  I.” 

1.  I am  not  the  person  to  be  disputed  with  ; you  are  not 

dealing  with  man  but  with  God.  “ lie  will  recom- 
pense it,  . . . and  not  I.”  Therefore  there  is  no  use 
in  deceit  or  in  defiance  ; thus  you  may  overcome  a 
mortal,  but  not  the  Eternal. 

2.  I will  not  be  responsible  for  you.  You  yourself  are  sin- 

ning, and  must  answer  for  it,  and  no  friend  or  minis- 
ter can  stand  for  you  when  God  recompenses  your  sin 
upon  you. 

3.  I will  not  share  in  your  rebellion.  “ Not  I.”  We  must 

keep  clear  of  complicity  with  the  obstinate  man  who 
dictates  to  his  God.  It  is  a grand  thing  to  be  able  to 
say  distinctly,  “ Not  I. 


XLiy.  PRIDE  CATECHIZED. 


209 


[V.  An  invitation.  “ Therefore  speak  what  thoa  knowest.” 

1.  Exercise  your  freedom.  Choose  or  reject  ; it  is  at  your 

own  peril. 

2.  Exercise  your  reason.  Be  sure  that  you  know  by  per- 

sonal observation  and  experience,  and  let  your  deci- 
sion be  based  upon  unquestionable  knowledge. 

3.  Exercise  your  influence  and  speak  as  you  think  ; but 

mind  what  you  do  ; for  an  account  must  be  given  of 
your  words. 

4.  Better  exercise  your  truthfulness  and  bear  witness  to 

facts,  rather  than  criticise  the  methods  of  the  Lord. 
Do  not  cavil  at  God’s  methods  of  grace,  for  certainly 
you  cannot  alter  them  ; and  if  you  could  alter  them 
you  would  not  improve  them. 

Join  not  with  others  in  their  cavillings.  It  may  be  fash- 
ionable to  criticise  and  doubt,  but  it  is  mischievous, 
presumptuous,  and  rebellious.  Doubters  may  be  in 
great  repute  among  their  own  class,  but  they  are  poor 
creatures,  after  all.  Those  who  are  wiser  than  God 
are  fools  in  capitals. 

Decide  for  yourself,  but  let  it  be  with  knowledge  and 
thought  ; and  when  you  have  decided,  do  not  think 
that  everybody  else  is  to  bow  to  your  judgment. 
Bow  before  the  Lord,  and  let  your  judgment  be  more 
eager  to  obey  the  truth  for  itself  than  to  rule  over 
others. 


XLV. 


lob  m-oiil.  25-27. — “lDI)o  l)atl)  itioitrcb  a tootev- 
cotivat  for  tl)c  oorrAotoing  of  ruatera,  or  a roan  for 
tl)e  iigl)tnmg  of  tl}tinb£r ; ®o  cauae  it  to  rain  on  tl)c 
rartl),  u)l)£rc  no  nrnn  ia ; on  tl)c  iDilitrrnraa,  u)l)cr£in 
tl)£r£  ia  no  man ; ®o  aatiafn  ti)£  it£aolat£  anit  u)aat£ 
gronnir;  onb  to  caua£  tl)£  buti  of  tl)£  t£nii£r  l}£rb  to 
apring  forti)  ?” 

God  challengeth  man  to  compare  with  his  Maker  even  in  the 
one  matter  of  the  rain.  Can  he  create  it  ? Can  he  send  a 
shower  upon  the  desert,  to  water  the  lone  herbs  which  else 
would  perish  in  the  burning  heat  ? No,  he  would  not  even 
think  of  doing  such  a thing.  That  generous  act  cometh  of  the 
Lord  alone. 

We  shall  work  out  a parallel  between  grace  and  rain. 

I.  God  alone  giveth  kain,  and  the  same  js  true  of 

GRACE. 

We  say  of  rain  and  of  grace,  God  is  the  sole  Author  of 
it. 

He  devised  and  prepared  the  channel  by  which  it  comes 
to  earth.  He  hath  ‘‘  divided  a watercourse  for  the 
overflowing  of  waters.’^  The  Lord  makes  a way  for 
grace  to  reach  his  people. 

He  directs  each  drop,  and  gives  each  blade  of  grass  its 
own  drop  of  dew — to  every  believer  his  portion  of 
grace. 

He  moderates  the  force,  so  that  it  does  not  beat  down 


XLV.  RAIX  AND  GRACE  : A COMPARISON.  211 


or  drown  the  tender  herb.  Grace  comes  in  its  own 
gentle  way.  Conviction,  eniightenment,  etc,,  are 
sent  in  due  measure. 

He  holds  it  in  his  power.  Absolutely  at  his  own  will 
does  God  bestow  either  rain  for  the  earth  or  grace 
for  the  soul. 

II.  Rain  falls  irrespective  of  men,  and  so  does  grace. 

Grace  waits  not  man’s  observation.  As  the  rain  falls 
where  no  man  is,  so  grace  courts  not  publicity. 

Nor  his  co-operation.  It  ‘‘  tarrieth  not  for  man,  nor 
waiteth  for  the  sons  of  men.”  Micah  v.  7. 

Nor  his  prayers.  Grass  calls  not  for  rain,  yet  it  comes. 
‘‘I  am  found  of  them  that  sought  me  not.”  Is. 
Ixv.  1. 

Nor  his  merits.  Rain  falls  on  the  waste  ground. 

“ Ah,  grace,  into  unlikeliest  hearts, 

It  is  thy  wont  to  come  ; 

The  glory  of  thy  light  to  find 
In  darkest  spots  a home.” 

III.  Rain  falls  where  we  might  least  have  expected  it. 

It  falls  where  there  is  no  trace  of  former  showers,  even 
upon  the  desolate  wilderness  ; so  does  grace  enter 
hearts  which  had  hitherto  been  unblessed,  where  great 
need  was  the  only  plea  which  rose  to  heaven.  Is. 
XXXV.  7. 

It  falls  where  there  seems  nothing  to  repay  the  boon. 
Many  hearts  are  naturally  as  barren  as  the  desert. 
Is.  XXXV.  6. 

It  falls  where  the  need  seems  insatiable  ; ‘‘to  satisfy 
the  desolate.”  Some  cases  seem  to  demand  an 
ocean  of  grace  ; but  the  Lord  meets  the  need,  and 
his  grace  falls  where  the  joy  and  glory  are  all  directed 
to  God  by  grateful  hearts.  Twice  we  are  told  that 
the  rain  falls  “ where  no  man  is.”  When  conversion 


212 


AY  SERMON-NOTES. 


is  wrought  of  the  Lord  no  man  is  seen  ; the  Lord 
alone  is  exalted. 

IV.  This  rain  is  most  valued  by  life. 

The  rain  gives  joy  to  seeds  and  plants  in  which  there  is 
life.  Budding  life  knows  of  it  ; the  tenderest  herb 
rejoices  in  it  ; so  is  it  with  those  who  begin  to  re- 
pent, who  feebly  believe,  and  thus  are  just  alive. 

The  rain  causes  development.  Grace  also  perfects 
grace.  Buds  of  hope  grow  into  strong  faith.  Buds 
of  feeling  expand  into  love.  Buds  of  desire  rise  to 
resolve.  Buds  of  confession  come  to  open  avowal. 
Buds  of  usefulness  swell  into  fruit. 

The  rain  causes  health  and  vigor  of  life.  Is  it  not  so 
with  grace  ? 

The  rain  creates  the  flower  with  its  color  and  perfume, 
and  God  is  pleased.  The  full  outgrowth  of  renewed 
nature  cometh  of  grace,  and  the  Lord  is  well  pleased 
therewith. 

Let  us  acknowledge  the  sovereignty  of  God  as  to  grace. 

Let  us  cry  to  him  for  grace. 

Let  us  expect  him  to  send  it,  though  we  may  feel  sadly 
barren,  and  quite  out  of  the  way  of  the  usual  means 
of  grace. 


To  Interest  the  Hearer. 

A lady  travelling  in  Palestine  writes  : “ Rain  began  to  fall 
in  torrents.  Mohammed,  our  groom,  threw  a large  Arab  cloak  { 
over  me,  saying,  ‘ May  Allah  preserve  you,  0 lady  ! while  he 
is  blessing  the  fields.’  ” 

Oh,  how  pleasant  are  the  effects  of  rain  to  languishing 
plants,  to  make  them  green  and  beautiful,  lively  and  strong, 
fragrant  and  delightful  ! So  the  effects  of  Christ’s  influenoes 
are  most  desirable  to  drooping  souls,  for  enlightening  and 
enlivening  them,  for  confirming  and  strengthening  them,  for 


XLV.  KAIK  AND  GRACE  : A COMPARISON. 


213 


comforang  and  enlarging  them,  for  appetizing  and  satisfying 
them,  transforming  and  beautifying  them. — John  Willison, 

Be  not  to  me  as  a cloud  without  rain,  lest  I be  to  thee  like  a 
tree  without  fruit. — Spurstowe, 

My  stock  lies  dead,  and  no  increase 

Doth  my  dull  husbandry  improve  ; 

O let  thy  graces  without  cease 

Drop  from  above  ! 

■}fr  ♦ * * * * * 

The  dew  doth  every  morning  fall  ; 

And  shall  the  dew  outstrip  thy  Dove  ? 

The  dew,  for  which  grass  cannot  call, 

Drop  from  above  ! 

— George  Herbert, 

The  grass  springs  up  ; the  bud  opens  ; the  leaf  expands  ; 
the  flowers  breathe  forth  their  fragrance  as  if  they  were  under 
the  most  careful  cultivation.  All  this  must  be  the  work  of 
God,  since  it  cannot  even  be  pretended  that  man  is  there  to 
produce  these  effects.  Perhaps  one  would  be  more  deeply  im- 
pressed with  a sense  of  the  presence  of  God  in  the  pathless 
desert  or  on  the  boundless  prairie,  where  no  man  is,  than  in 
the  most  splendid  park  or  the  most  tastefully  cultivated  garden 
which  man  could  make.  In  the  one  case,  the  hand  of  God 
alone  is  seen  ; in  the  other,  we  are  constantly  admiring  the 
skill  of  man. — Barnes, 

The  careful  provid-ence  of  God  extends  itself  to  all  places, 
even  to  places  uninhabited.  This  consideration  may  strengthen 
our  dependence  on  God  ; though  we  are  brought  into  a wilder- 
ness condition,  where  there  is  no  man  to  pity  us  or  give  us  a 
morsel  of  bread.  Surely  the  Lord  that  feeds  the  wild  beasts 
where  there  is  no  man  can  and  will  provide  for  his  own  peo- 
ple, when  the  hearts  of  all  men  are  shut  up  against  them  ; he 
can  make  the  fowls  of  the  air  and  the  beasts  of  the  earth  to 
bring  them  food,  as  the  ravens  did  to  Elijah.  — Caryl, 


214 


MY  SERMON-KOTES. 


This  should  tend  to  humble  human  pride  : humanit}eis  not 
the  only  creature  that  God  careth  for.  Man  is  not  the  centre 
and  pivot  of  the  world.  God  cares  for  oxen,  birds,  insects, 
and  everything  that  lives.  He  works  the  mystic  machinery  of 
heaven  to  water  meadows  untrodden  of  the  foot  of  man.  No 
flower  is  born  to  blush  unseen  and  waste  its  sweetness  ; for 
God  sees  it,  and  that  is  enough.  The  earth  is  the  Lord’s  and 
the  fulness  thereof,  and  man  is  but  one  servitor  out  of  the  many 
which  arc  created  for  God’s  pleasure.  Let  him  take  his  place 
as  one  among  many  servants,  and  no  longer  dream  that  all 
things  are  made  for  him,  and  that  they  are  wasted  if  he  does 
not  derive  some  benefit  from  them. 


XLVI. 


JPsalm  k.  18. — “ Jbr  tl)c  neeitg  0l)all  not  alroaji  be  for- 
gotten : tl)e  erpectation  of  tl)e  :poor  ofjall  not  ^jerisl) 
forener.” 

The  practical  value  of  a text  very  much  depends  upon  the 
man  to  whom  it  comes.  The  song  of  the  troubadour  was 
charming  to  Richard  Coeur  de  Lion  because  he  knew  the  re- 
sponsive verses.  The  trail  is  full  of  meaning  to  the  Indian,  for 
his  quick  eye  knows  how  to  follow  it  ; it  would  not  mean  a 
tithe  as  much  to  a white  man.  ' The  sight  of  the  lighthouse  is 
cheering  to  the  mariner,  for  from  it  he  gathers  his  where- 
abouts. So  will  those  who  are  spiritually  poor  and  needy 
eagerly  lay  hold  on  this  promise,  prize  it,  and  live  upon  it  with 
content. 

It  is  literally  true  that  the  needy  are  remembered  of  God  ; 
and  though  they  may  be  overlooked  by  man’s  laws,  the  Lord 
will  rectify  that  error  at  the  last.  In  better  times  also  he  will 
so  order  governments  that  they  shall  look  with  peculiar  interest 
upon  the  poor.  Using  the  text  spiritually  we  see  : 

I.  Two  BITTER  EXPERIENCES  ENDED. 

1.  “The  needy  shall  not  alway  be  forgotten. ” You  have 
been  forgotten  : 

By  former  friends  and  admirers. 

In  arrangements  made  and  plans  projected. 

In  judgments  formed  and  in  praises  distributed. 

In  help  estimated  and  reliance  expressed. 

In  fact,  you  have  not  been  a factor  in  the  calculation  ; you 
have  been  forgotten  as  a dead  man  out  of  mind. 


216  MY  SERMON-NOTES. 

This  has  wounded  you  deeply,  for  there  was  a time 
when  you  were  consulted  among  the  first. 

This  will  not  be  so  always. 

2.  ‘‘  The  expectation  of  the  poor  shall  not  perish  forever.’’ 
You  have  been  disappointed  : 

In  your  natural  expectation  from  justice,  gratitude,  re- 
lationship, age,  sympathy,  charity,  etc. 

In  your  confidence  in  man. 

In  your  judgment  of  yourself. 

In  your  expectations  of  providence. 

This  disappointment  shall  only  be  temporary.  Your  expec- 
tation shall  not  perish  forever  ; you  shall  yet  receive 
more  than  you  expected. 

II.  Two  SAD  FEARS  REMOVED.  FeARS  WHICH  ARE  NATURALLY 

SUGGESTED  BY  WHAT  YOU  HAVE  ALREADY  EXPERIENCED. 

1.  Not  forever  shall  you  be  forgotten  : 

You  shall  not  meet  with  final  forgetfulness. 

In  the  day  of  severe  trouble. 

In  the  night  of  grief  and  alarm  for  sin. 

In  the  hour  of  death. 

2.  Nor  shall  your  expectation  perish  : 

Your  weakness  shall  not  frustrate  the  power  of  God. 

Your  sin  shall  not  dry  up  the  grace  of  God. 

Your  constitutional  infirmities  shall  not  cause  your  over- 
throw. 

Your  future  trials  shall  not  be  too  much  for  you. 

III.  Two  SWEET  PROMISES  GIVEN. 

1 ‘‘  Not  alway  be  forgotten  you  shall  not  be  over- 

looked : 

In  the  arrangements  of  providence. 

At  the  mercy-seat,  when  you  are  pleading. 

From  the  pulpit,  and  in  the  Word,  when  your  soul  is 
hungering. 

At  the  Breaking  of  Bread,  when  you  long  for  commu- 
nion with  your  Lord. 


XLVI.  GOOD  CHEER  FOR  THE  NEEDY. 


217 


In  your  sufferings  and  service,  when  to  be  thought  of 
by  the  Lord  will  be  your  main  consolation. 

By  the  angels,  or  by  any  other  spiritual  agencies. 

By  the  Father,  Son,  or  Holy  Ghost. 

2.  ‘‘Expectation  shall  not  perish  forever.  ” You  shall  not 
be  disappointed  : 

Peace  shall  visit  your  heart. 

Sin  shall  be  vanquished  without  and  within. 

Mercy  shall  deliver  in  trial  and  out  of  trial. 

Assurance  shall  be  gained,  and  all  its  strong  confidence. 

Eminent  joys  shall  be  obtained,  and  an  abundant  en- 
trance into  glory. 

Let  the  poor  man  hope  in  God. 

Let  him  feast  on  the  future  if  he  find  the  present  to  be 
scant. 

Above  all,  let  him  rest  in  the  promise  of  a faithful  God. 


Illuminators. 

The  pain  of  being  forgotten  is  forcibly  expressed  in  the 
words  ascribed  by  Cowper  to  Alexander  Selkirk  in  his  solitude  : 

‘‘  My  friends,  do  they  now  and  then  send 
A wish  or  a thought  after  me  ? 

O tell  me  I yet  have  a friend, 

Though  a friend  I am  never  to  see.” 

An  aged  Christian,  lying  on  his  death-bed  in  a state  of  such 
extreme  weakness  that  he  was  often  entirely  unconscious  of  all 
around  him,  was  asked  the  cause  of  his  perfect  peace.  He 
replied,  “ When  I am  able  to  think,  I think  of  Jesus  ; and 
when  I am  unable  to  think  of  him,  I know  he  is  thinking  of 
me.” 

Thirty  years  ago,  before  the  Lord  caused  me  to  wander  from 
my  father’s  house  and  from  my  native  place,  I put  my  mark 
upon  this  passage  in  Isaiah  : “ Thou  shalt  know  that  I am  the 
Lord,”  etc.  (chap.  xlix.  23).  Of  the  many  books  I now  pos- 


318 


MY  SERMOX-KOTES. 


sess,  the  Bible  that  bears  this  mark  is  the  only  one  that  be- 
longed to  me  at  that  time.  It  now  lies  before  me,  and  I find 
that,  although  the  hair  which  then  was  dark  as  night  has  mean- 
while become  as  sable  silvered,  the  ink  which  marked  this  text 
has  grown  into  intensity  of  blackness  as  the  time  advanced, 
corresponding  with,  and  in  fact  recording,  the  growing  inten- 
sity of  the  conviction  that  “ they  shall  not  be  ashamed  ’’  who 
wait  for  thee.  I believed  it  then,  but  I know  it  now,  and  I 
can  write  “ Probatum  est’^  with  my  whole  heart  over  against 
the  symbol  which  that  mark  is  to  me  of  my  ancient  faith. 
. . . Under  many  perilous  circumstances,  in  many  most  try- 
ing scenes,  amid  faintings  within  and  fears  without,  and  under 
tortures  that  rend  the  heart,  and  troubles  that  crush  it  down,  I 
have  waited  for  thee,  and  lo  ! I stand  this  day  as  one  not 
ashamed. — Dr,  John  Kitto, 

In  choosing  a minister,  and  in  all  other  church  acts,  let  us 
be  sure  to  remember  the  poor  of  the  fiock  ; they  should,  in 
fact,  have  double  consideration,  for  the  Lord  would  not  have 
them  to  be  overlooked.  Do  not  let  them  suppose  that  they  are 
forgotten. 

Let  us  beware  of  disappointing  a needy  person.  He  sets 
great  store  by  a promise  w^hen  he  greatly  needs  the  help,  and 
if  it  does  not  come  in  due  time  it  causes  him  sharp  distress. 
Let  us  never  disappoint  one  of  the  Lord’s  poor,  for  the  Lord 
will  never  do  so  himself. 

What  recompenses  there  will  be  in  the  eternal  state,  and 
what  changes  of  position  1 Reputations  will  have  a resurrec- 
tion as  well  as  bodies.  Dishonor  and  neglect  shall  be  rewarded 
with  glory  and  honor.  Disappointment  through  unjust  with- 
holding shall  be  doubly  repaid  by  surprises  of  unlooked-for 
happiness.  The  wheel  will  turn,  and  that  part  of  it  which 
touched  the  dust  shall  mount  aloft.  Those  words,  ‘‘  not 
alway,”  are  a wonderful  abatement  to  present  ingratitude  ; and 
those,  not  forever,”  are  an  equal  solatium  under  this  life’s 
trials. 


XL  VII. 


|3solm  xU.  7. — “ €:i)e  lau)  of  tl)e  £ori)  Is  pn-f£ct,  con- 
oertiug  tlje  soul:  tl)£  ksttmontj  of  tl)£  £ori(  is  snr£, 
inoking  u)is£  tl)£  simpk.” 

Trees  are  known  by  their  fruit,  and  books  by  their  effect 
upon  the  mind.  It  is  not  the  elegance  of  its  diction  but  the 
excellence  of  its  influence  by  which  a book  is  to  be  estimated. 

By  ‘‘  the  law  of  the  Lord  David  means  the  whole  revela- 
tion of  God,  as  far  as  it  had  been  given  in  his  day  ; but  his 
remark  is  equally  true  of  all  that  God  has  since  been  pleased  to 
speak  by  his  Spirit. 

This  holy  law  may  be  judged  of  by  its  effect  upon  our  own 
selves.  It  touches  man’s  very  soul,  with  the  best  conceivable 
result  ; and  hence  the  Psalmist  speaks  of  it  in  the  most  eulo- 
gistic manner  as  both  perfect  and  sure.  Its  effects  prove  it  to 
be  complete  and  certain. 

I.  The  work  of  the  Word  of  God  in  conversion. 

Not  apart  from  the  Spirit,  but  as  it  is  used  by  the  Spirit 

for  divers  ends,  all  needful  to  salvation. 

1.  To  convince  men  of  sin  ; they  see  what  perfection  is, 

that  God  demands  it,  and  that  they  are  far  from  it. 

2.  To  drive  men  from  false  methods  of  seeking  salvation,  to 

bring  them  to  self-despair,  and  to  shut  them  up  to 

God’s  method  of  saving  them. 

3.  To  reveal  the  way  of  salvation,  by  grace,  through  Christ, 

by  faith. 

4.  To  enable  the  soul  to  embrace  Christ  as  its  all  in  all.  By 

setting  forth  promises  and  invitations,  which  are 


220 


MY  SERMON-NOTES. 


opened  up  to  the  understanding  and  sealed  to  the 
heart,  etc. 

6.  To  bring  the  heart  nearer  and  nearer  to  God.  Emotions 
of  love,  desires  for  holiness,  devotion,  self-searching, 
love  to  men,  humility,  etc. — these  are  all  excited, 
sustained,  and  perfected  in  the  heart  by  the  Word 
of  God. 

6.  To  restore  the  soul  when  it  has  wandered.  Renewing 

tenderness,  hope,  love,  joy,  etc.,  by  its  gentle  re- 
minders. 

7.  To  perfect  the  nature.  The  highest  flights  of  holy  enjoy- 

ment are  not  above  or  beyond  the  Word.  Nothing 
is  purer  or  more  elevated  than  Holy  Scripture.  The 
Word  also  slays  all  sin,  promotes  every  virtue,  pre- 
pares for  every  duty,  etc. 

II.  The  excellence  of  this  work  done  by  the  Word. 

The  operations  of  grace  by  the  Word  are  altogether  good 
and  not  evil  ; and  they  are  timed  and  balanced  with 
infinite  discretion.  The  Word  of  the  Lord  works 
marvellously,  perfectly,  and  surely. 

1.  It  removes  despair  without  quenching  repentance. 

2.  Gives  pardon,  but  does  not  create  presumption. 

.3.  Gives  rest,  but  excites  the  soul  to  progress. 

4.  Breathes  security,  but  engenders  watchfulness. 

5.  Bestows  strength  and  holiness,  but  begets  no  boasting. 

6.  Gives  harmony  to  duties,  emotions,  hopes,  and  enjoy- 

ments. 

7.  Brings  the  man  to  live  for  God,  before  God,  and  with 

God  ; and  yet  makes  him  none  the  less  fitted  for  the 
daily  duties  of  life. 

III.  The  consequent  excellence  of  the  Word. 

1.  We  need  not  add  to  it  if  we  would  secure  conversion  in 
any  special  case,  or  on  the  largest  scale. 


XLVII.  REVELATIOK  AND  CONVERSION. 


221 


2.  We  need  not  keep  back  any  doctrine  for  fear  of  damping 

the  flame  of  a true  revival. 

3.  We  need  not  extraordinary  gifts  with  which  to  preach  it  ; 

the  Word  will  do  its  own  work. 

4.  We  have  but  to  follow  the  Word  to  be  converted.  It 

would  be  useless  to  run  after  new  doctrine  in  the 
hope  of  being  more  powerfully  affected.  The  old  is 
better,  and  nothing  better  than  the  old  gospel  can  be 
imagined.  It  fits  a man’s  needs  as  a key  fits  a lock. 

5.  We  have  but  to  keep  to  it  to  become  truly  wise — wise  as 

the  aged,  wise  as  necessity  requires,  wise  as  the  age, 
wise  as  eternity  demands,  wise  with  the  wisdom  of 
Christ. 

Cling  to  the  Scripture. 

Study  the  whole  revelation  of  God. 

Use  it  as  your  chief  instrument  in  all  holy  service. 


“ Modern  Instances.’’ 

A remarkable  proof  that  the  Bible  is  its  own  witness  is  given 
by  a writer  from  Oporto,  who  records  the  following  reply  of  a 
man  he  met  crouching  in  a ditch,  to  an  inquiry  as  to  what 
book  he  was  reading  : ‘‘  Well,  if  you  won’t  betray  me,  I ac- 
knowledge that  this  is  a New  Testament.  I bought  it  of  a 
man  who  was  selling  such  books,  and  determined  to  know 
something  of  its  contents.  I dare  not  tell  anybody  that  I have 
it,  not  even  my  wife.  So  I have  no  one  to  teach  me.  Yet  it 
is  not  difficult  to  understand,  for  as  I read  it  makes  itself  plain 
to  me,  ’ ’ 

“ The  process  of  enlightenment  in  many  Romanist  minds,” 
says  an  observer,  “ is  shadowed  forth  by  the  experience  of  one 
whom  I saw  but  last  week.  He  sat  down  to  read  the  Bible  an 
hour  each  evening  with  his  wife.  In  a few  evenings  he 
stopped  in  the  midst  of  his  reading,  and  said,  ‘ Wife,  if  this 
hook  is  true,  we  are  wrong,  ’ He  read  on,  and  in  a few  days 
longer,  said,  ‘ Wife,  if  this  hook  is  true,  we  are  lost,  ’ Riveted 


222 


MY  SERMON-'NTOTES. 


to  the  book,  and  deeply  anxious,  he  still  read,  and  in  a week 
more  joyfully  exclaimed,  ‘ Wife,  if  this  hooJc  is  true,  we  may 
he  saved,''  A few  weeks  more  reading,  and  taught  by  the 
Spirit  of  God  through  the  exhortations  and  instructions  of  a 
city  missionary,  they  both  placed  their  faith  in  Christ,  and  are 
now  rejoicing  in  hope.” — Christian  Treasury, 

I have  many  books  that  I cannot  sit  down  to  read  ; they 
are,  indeed,  good  and  sound,  but,  like  halfpence,  there  goes  a 
great  quantity  to  a small  amount  ; there  are  silver  books,  and 
a very  few  golden  books  ; but  I have  one  book  worth  them  all, 
called  the  Bible. — John  Newton, 

It  is  the  Book  of  God.  What  if  I should 
Say,  God  of  Books  ? 

Let  him  that  looks 

Angry  at  that  expression,  as  too  bold, 

His  thoughts  in  silence  smother 
Till  he  find  such  another. 

— Christopher  Harvey, 

The  longer  I live  the  higher  is  my  estimate  of  an  expository 
ministry,  embracing  the  whole  Word  of  God.  I have  on  pur- 
pose tried  certain  truths  to  see  if  they  will  produce  conversion, 
and  I have  not  failed  in  any  case.  Outlying  doctrines  meet 
with  certain  outlying  minds  which  could  not  be  reached  by  the 
usual  range  of  teaching.  What  would  seem  to  be  the  eccen- 
tricities of  truth  are  all  needed  for  impressing  eccentric  condi- 
tions of  thought  and  heart.  I prayerfully  preached  the  resur- 
rection and  many  were  raised  to  spiritual  life  ; I preached 
divine  sovereignty  when  a revival  was  in  full  swing  and  it 
deepened  and  continued  the  work.  The  omission  of  certain 
truths  from  certain  ministries  may  account  for  their  barrenness. 
Oh,  that  ministers  would  believe  that  the  Word  needs  no  im- 
proving, but  is  already  perfect,  ‘‘  converting  the  soul  and 
that  it  requires  no  suiting  to  the  times,  for  it  still  makes  wise 
the  simple. 

If  there  is  any  knowledge  fully  in  our  possession,  it  is  cer- 
tainly that  which  comes  to  us  by  experience.  That  a certain 


XLVII.  REVELATIO^^-  AXD  CONVERSION". 


223 


material  will  float  in  the  water  may  be  proved  by  a knowledge 
of  its  specific  gravity  ; but  we  will  feel  more  fully  assured  of 
the  fact  if  we  have  seen  it  tried,  and  we  will  regard  our  answer 
to  an  objector,  “ I have  seen  it  fioating  in  water  frequently,'’ 
as  simply  sufficient  to  silence  all  objections.  Ay,  we  will 
regard  such  a statement  as  fully  more  conclusive  than  “ It 
must  float,  for  its  specific  gravity  is  lighter  than  water.”  On 
this  same  principle — and  it  is  the  principle  of  common-sense — 
how  fully  we  can  prove  that  the  Bible  is  the  Word  of  God  ! 
Yes,  every  Christian  carries  the  proof  with  him  in  his  own  ex- 
perience. A poor  Italian  woman,  a fruit-seller,  had  received 
the  Word  of  God  in  her  heart,  and  became  persuaded  of  the 
truth  of  it.  Seated  at  her  modest  stall  at  the  head  of  a bridge, 
she  made  use  of  ev^ery  moment  in  which  she  was  unoccupied  in 
her  small  traffic,  in  order  to  study  the  sacred  volume.  ‘‘  What 
are  you  reading  there,  my  good  woman  ?”  said  a gentleman, 
one  day,  as  he  came  up  to  the  stall  to  purchase  some  fruit. 
‘‘  It  is  the  Word  of  God,”  replied  the  fruit-vender.  The 
Word  of  God  ! W'^h^  told  you  that  ?”  ‘‘  He  told  me  so  him- 
self. ” “ Have  you  ever  spoken  with  him,  then  ?”  The  poor 

woman  felt  a little  embarrassed,  more  especially  as  the  gentle- 
man insisted  on  her  giving  him  some  proof  of  what  she  be- 
lieved. Unused  to  discussion,  and  feeling  greatly  at  a loss  for 
arguments,  she  at  length  exclaimed,  looking  upward,  “ Can 
you  prove  to  me,  sir,  that  there  is  a sun  up  in  the  sky  ?” 
“ Prove  it  !”  he  replied,  “ why,  the  best  proof  is  that  it 
warms  me,  and  that  I can  see  its  light.”  “ So  it  is  with  me,” 
she  replied,  joyously  ; “ the  proof  of  this  Book’s  being  the 
AVord  of  God  is  that  it  warms  and  lights  my  soul.” — Bertram'^ s 
‘ ^Homiletic  Bncyclopcedia,  ’ ’ 

McCheyne  somewhere  says,  ‘‘  Depend  upon  it  it  is  God’s 
word,  not  man’s  comment  on  God’s  word,  which  converts 
souls.”  I have  frequently  observed  that  this  is  the  case.  A 
discourse  has  been  the  means  of  conviction  or  of  decision  ; but 
usually  upon  close  inquiry  I have  found  that  the  real  instru- 


224: 


MY  SEIIMON- NOTES. 


ment  was  a scripture  quoted  by  the  preacher.  A large  fruit 
may  contain  and  nourish  a tiny  seed  ; when  the  fruit  falls  into 
the  ground  and  the  shoot  springs  up,  the  real  life  was  in  the 
central  pip,  and  not  in  the  juicy  fruit  which  encompassed  it. 
So  the  divine  truth  is  the  living  and  incorruptible  seed  ; the 
sermon  is  as  needful  as  the  apple  to  its  pip  ; but  still  the  vital- 
ity, the  energy,  the  saving  power,  was  in  the  pip  of  the  Word, 
and  only  in  a minor  sense  in  the  surrounding  apple  of  human 
exposition  and  exhortation. 


XLVIII. 


|3salm  39. — “ Bttt  tl)£  aabation  of  tlje  rt0l)t- 
£Ous  ia  of  tl)c  Corir.” 

Salvation  is  a very  largo  term,  and  describes  the  whole  life 
of  true  believers — their  whole  experience,  from  their  first  con- 
sciousness of  the  ruin  of  the  fall  to  their  entrance  into  glory. 
They  feel  their  need  of  being  perpetually  saved  from  self,  sin, 
Satan,  and  the  world.  They  trust  in  God  for  preservation, 
and  their  end  is  peace  (verse  37). 

The  prosperous  sinner  is  on  another  tack,  and  comes  to  an- 
other conclusion  ; he  disowns  all  need^of  salvation,  and  con- 
siders his  success  to  be  of  his  own  winning.  Alas  ! there  comes 
to  him  a turning  of  the  tables  before  long  ; according  to  the 
preceding  verse,  ‘‘  The  transgressors  shall  be  destroyed  to- 
gether ; the  end  of  the  wicked  shall  be  cut  off.  ’ ’ God  is  not 
with  the  unrighteous  ; they  have  neither  safety,  nor  strength, 
nor  salvation  in  their  time  of  trouble. 

Our  text  contains  a broad  statement,  of  which  we  may  say  : 

I.  This  is  the  essence  of  sound  doctrine. 

The  salvation  of  the  righteous  is  of  the  Lord,  even  of 
the  Triune  Jehovah,  Father,  Son  and  Holy  Ghost  in  : 

1.  The  planning. 

2.  The  providing. 

3.  The  beginning. 

4.  The  carrying  on. 

5.  The  completion. 

II,  This  is  a necessary  fact  The  saints  recognize  it ; for 
1.  Their  inward  conflicts  make  them  know  that  God  alone 


226 


MY  SERMOK-NOTES. 


must  work  salvation.  They  are  too  fickle  and  feeble 
to  save  themselves. 

2.  Their  outward  temptations  drive  them  to  the  same  con- 

clusion. They  arc  well  kept  whom  God  keeps,  but 
none  else. 

3.  The  world’s  hate  drives  them  away  from  all  hope  in  that 

quarter.  God  is  greater  than  a world  in  arms. 

4.  Their  daily  trials  and  afflictions  would  crush  them  if 

Omnipotence  did  not  sustain  them.  Only  God’s 
grace  can  be  all-sufficient. 

5.  The  perishing  of  hypocrites  is  a sad  proof  of  how  little 

man  can  do.  Temporary  believers  perish  like  blos- 
soms which  never  knit  to  fruit,  and  therefore  fall 
from  the  tree. 

III.  This  is  a sweet  consolation.  This  truth,  that  unto 
God  the  Lord  belongeth  the  salvation  of  his  saints, 
acts  graciously  : 

1.  Leading  them  to  solid  trust. 

2.  Exciting  them  to  believing  prayer. 

3.  Urging  them  to  look  out  of  self. 

4.  Inspiring  them  with  great  thoughts  of  God,  and 

5.  Leading  them  to  offer  adoring  praise  unto  their  Re- 

deemer. 

TV.  This  is  a reason  for  humility. 

1.  It  strips  the  righteous  of  all  pride  in  the  fact  of  their 

being  saved. 

2.  Of  all  exultation  in  self  because  they  continue  in  their 

integrity. 

3.  Of  all  undue  censure  of  the  fallen  ; for  they,  themselves, 

would  have  failed  had  not  the  Lord  upheld  them. 

4.  Of  all  self-confidence  as  to  the  future,  since  their  weak- 

ness is  inherent  and  abiding. 

5.  Of  all  self-glorying,  oven  in  heaven,  since  in  all  things 

they  arc  debtors  to  sovereign  grace. 


XLVIII.  SALUS  JEHOViE. 


227 


V.  This  is  a fruitful  ground  of  hope. 

1.  In  reference  to  our  own  difficulties  ; God  can  give  us  de- 

liverance. 

2.  In  reference  to  our  tried  brethren  ; the  Lord  can  sustain, 

sanctify,  and  deliver  them. 

3.  In  reference  to  seeking  souls  ; we  may  leave  their  cases 

in  the  Saviour’s  hands.  He  is  able  to  save  to  the 
uttermost. 

4.  In  reference  to  sinners  ; they  cannot  be  too  degraded, 

obstinate,  ignorant,  or  false  ; God  can  work  salvation 
even  in  the  worst. 


Golden  Bells. 

“ Salvation  is  of  the  Lord.”  This  is  the  sum  of  Jonah’s 
discourse  ; one  word  for  all  ; the  very  moral  of  his  history. 
The  mariners  might  have  written  upon  their  ship,  instead  of 
Castor  and  Pollux,  or  the  like  device.  Salvation  is  the  Lord'^s  ; 
the  Ninevites  in  the  next  chapter  might  have  written  upon 
their  gates,  Salvation  is  the  Lord^s  ; and  all  mankind,  whose 
cause  is  pitted  and  pleaded  by  God  against  the  hardness  of 
Jonah’s  heart,  might  have  written  in  the  palms  of  their  hands. 
Salvation  is  the  Lord's.  It  is  the  argument  of  both  the  Testa- 
ments, the  staff  and  support  of  heaven  and  earth.  They  would 
both  sink,  and  all  their  joints  be  severed,  if  the  salvation  of 
the  Lord  were  not.  The  birds  in  the  air  sing  no  other  note, 
the  beasts  in  the  field  give  no  other  voice  than  Salus  Jehovae, 
Salvation  is  the  Lord's.  , . . And  ‘‘  what  shall  I more 
say  ?”  as  the  apostle  asked  (Heb.  xi.)  when  he  had  spoken 
much,  and  there  was  much  more  behind,  but  time  failed  him. 
Rather,  what  should  I not  say  ? for  the  world  is  my  theatre  at 
this  time,  and  I neither  think  nor  can  feign  to  myself  anything 
that  hath  not  dependence  upon  this  acclamation.  Salvation  is 
the  Lord's. — King  on  Jonah. 

Thus  the  saints  hold  heaven.  Not  by  conquest,  but  by 
heritage.  Won  by  another  arm  than  their  own,  it  presents  the 


22S 


MY  SEKMOJSr-Is^OrES. 


strongest  imaginable  contrast  to  the  spectacle  In  England’s 
palace  that  day  when  the  king  demanded  to  know  of  his  assem- 
bled nobles  by  what  title  they  held  their  lands  ? What  title  ! 
At  the  rash  question  a hundred  swords  leaped  from  their  scab- 
bards. Advancing  on  the  alarmed  monarch — “ By  these,” 
they  said,  ‘‘  we  won,  and  by  these  will  keep  them.”  How 
different  the  scene  which  heaven  presents  ! All  eyes  are  turned 
on  Jesus  with  looks  of  love  ; gratitude  glows  in  every  bosom, 
and  swells  every  song  ; now  with  golden  harps  they  sound  his 
praise  ; and  now,  descending  from  their  thrones  to  do  him 
homage,  they  cast  their  crowns  in  one  glittering  heap  at  the 
feet  which  were  nailed  on  Calvary.  From  this  scene,  learn  in 
whose  name  to  seek  salvation,  and  through  whose  merits  to 
hope  for  it  ; and  with  a faith  in  harmony  with  the  worship  of 
the  skies,  be  this  your  language — Not  unto  us,  O Lord,  not 
unto  us,  but  unto  thy  name  give  glory.” — Dr.  Guthrie. 

“ This  brook  will  soon  run  dry,”  said  one.  “ Nay,”  quoth 
his  fellow,  “ it  flows  from  a living  spring,  which  was  never 
known  to  fail  in  summer  or  in  winter.”  A man  was  reputed 
to  be  very  rich  by  those  who  saw  his  expensive  houses,  and 
horses,  and  charges  ; but  there  were  others  who  judged  that 
his  name  would  soon  be  in  the  Gazette ^ for  he  had  no  capital. 

There  is  nothing  at  the  back  of  it,”  said  one,  and  the  saying 
meant  much.  Now,  the  believer  has  the  eternal  deep  for  his 
spring  of  supply,  and  the  all-sufficiency  of  God  as  the  substance 
of  his  wealth.  What  cause  has  he  to  fear  ? 

If  salvation  were  partly  of  God  and  partly  of  man  it  would 
be  as  sorry  an  affair  as  that  image  of  Nebuchadnezzar’s  dream, 
which  was  part  of  iron  and  part  of  clay.  It  would  end  in  a 
break-down.  If  our  dependence  were  upon  Jesus  in  a meas- 
ure, and  our  own  works  in  some  degree,  our  foundation  would 
be  partly  on  the  rock  and  partly  on  the  sand,  and  the  whole 
structure  would  fall.  Oh,  to  know  the  full  meaning  of  the 
words,  Salvation  is  of  the  Lord  ” ! 

Experience  alone  can  beat  this  truth  into  men’s  minds.  A 


XLVIII.  SALUS  JEHOV^. 


229 


man  will  lie  broken  at  the  foot  of  the  precipice,  every  bone 
dislocated  by  the  fall,  and  yet  hope  to  save  himself.  Piles  of 
sin  will  fall  upon  him  and  bury  him,  and  yet  his  self-trust  will 
live.  Mountains  of  actual  transgression  will  overwhelm  him, 
and  yet  he  will  stir  himself  to  self-confident  effort,  working 
like  the  Cyclops  which  Etna  heaped  upon  them.  Crushed  to 
atoms,  every  particle  of  our  nature  reeks  with  conceit.  Ground 
to  powder,  our  very  dust  is  pungent  with  pride.  Only  the 
Holy  Ghost  can  make  a man  receive  that  humbling  sentence, 
Salvation  is  of  the  Lord,^^ 


XLIX. 


JjJealm  Imb.  3. — “ |)co,  tl)£  sparrou)  l)atl)  founit  on 
I)ou0£,  anlt  tl)c  0U)allou)  a U£0t  for  l)£r0elf,  tnljere  si)t 
mag  lag  Ijer  goung,  £»m  tl)inc  altai'0,  ® Corii  of 
l)O0t0,  ing  King,  oni)  mg  #ol».” 

David,  as  an  exile,  envied  the  birds  which  dwelt  around  the 
house  of  the  Lord.  So  the  Christian,  when  debarred  the  as- 
sembly of  the  saints,  or  under  spiritual  desertion,  will  pine  to 
be  once  more  at  home  with  God. 

These  birds  found  in  the  sanctuary  what  we  would  find  in 
God. 

I.  Houses  for  themselves. 

That  they  should  find  houses  in  and  around  the  Lord^s 
house  is  remarkable,  and  David  dwelt  on  it  with 
pleasure. 

1.  Consider  what  they  were.  Sparrows. 

Worthless  creatures.  Five  for  two  farthings. 

Needy  creatures,  requiring  both  nests,  food,  and  every- 
thing else. 

Uninvited  guests.  The  temple  did  not  need  them,  it 
might  have  been  all  the  better  without  them. 
Numerous  creatures  ; but  none  were  driven  away. 

2.  Consider  what  they  did.  ‘‘  Found  a house” — a comfort- 

able, suitable,  permanent  abode. 

They  looked  for  it,  or  they  could  not  have  been  de- 
scribed as  having  found  it. 

It  was  there  already,  or  they  could  not  have  found  it. 
They  appropriated  it.  Their  right  lay  in  discovery  ; 


XLIX.  SPAUllOWS  AND  SWALLOWS. 


231 


they  found  a house  and  occupied  it  without  question. 
Oh,  for  an  appropriating  faith  ! 

3.  Consider  what  they  enjoyed  ? 


Nearness.  / 

And  so,  secondarily,  they  find  the  same  things  in  the  assem- 
bly of  the  saints,  in  the  place  where  God’s  honor  dwelleth. 

We  come  to  the  house  of  the  Lord  with  joy. 

We  remain  in  it  with  delight. 

We  sit  and  sing  in  it  with  pleasure. 

We  commune  with  our  fellow-songsters  with  much  con- 


It is  not  every  bird  that  does  this.  The  eagle  is  too  ambi- 
tious. The  vulture  too  foul.  The  cormorant  too  greedy. 
The  hawk  too  warlike.  The  ostrich  too  wild.  The  barn-door 
fowl  too  dependent  upon  man.  The  owl  too  fond  of  darkness. 
These  sparrows  were  little  and  loving. 

II.  Nests  for  their  young. 

Some  persons  are  not  so  much  in  need  of  a house  for  them- 
selves ; for,  like  swallows,  they  live  on  the  wing,  and  are 
active  and  energetic  ; but  they  need  a nest  for  their  young,  for 
whom  they  are  greatly  anxious.  They  long  to  see  the  young 
people  settled,  happy,  and  safe  in  God. 

Children  should  be  housed  in  the  house  of  God.  The  sanc- 
tuary of  God  should  be  the  nursery  of  the  young. 

1.  They  will  be  safe  there,  and  free  there.  The  swallow, 

the  bird  of  liberty,”  is  satisfied  to  find  a nest  for 
herself  near  the  altars  of  God.  She  is  not  afraid  of 
bondage  there  either  for  herself  or  her  young. 

2.  They  will  be  joyful  there.  We  should  try  to  make  our 

little  ones  happy  in  God,  and  in  his  holy  worship. 


Safety. 

Best. 


All  this  in  the  house  of  God,  hard  by 
his  altars.  Thus  do  believers  find  all 
in  Christ  Jesus, 


Abode. 

Delight. 

Society. 


tent. 


J!32  MY  SEKMOK-KOTES. 

Dull  Sabbaths  and  dreary  services  should  not  be  men- 
tioned among  us. 

3.  They  are  near  the  blessing,  when  we  bring  them  near  the 

house  of  the  Lord. 

4.  They  are  in  choice  society  ; their  companions  will  be  the 

companions  of  Jesus. 

5.  They  are  likely  to  return  to  the  nest,  as  the  swallows  do  ; 

even  as  the  young  salmon  return  to  the  rivulet  where 
they  were  hatched.  Young  folks  remember  their  first 
impressions. 

6.  Children  truly  brought  to  Christ  have  every  blessing  in 

that  fact. 

They  are  rich  ; they  dwell  in  God’s  palace. 

They  are  educated  ; they  abide  in  the  Lord’s  temple. 
They  are  safe  for  time  and  eternity. 

The  second  blessing  of  a nest  for  our  young  often  follows  on 
the  first,  or  getting  a house  for  ourselves. 

But  it  needs  prayer,  example,  and  precept.  Children 
do  not  take  to  religion  as  ducks  to  water  ; they  must 
be  led  and  trained  with  earnest  care. 

Are  you  sighing  after  Christ  for  yourself  and  your  chil- 
dren ? 

Are  you  content  without  Christ  ? Then  you  are  not 
likely  to  care  about  your  children. 

Do  you  already  possess  a home  in  Jesus  ? Rest  not  till 
all  yours  are  housed  in  the  same  place. 


Fragments. 

Sir  Thomas  More  used  to  attend  the  parish  church  at  Chel- 
sea, and  there,  putting  on  a surplice,  he  would  sing  with  the 
choristers  at  matins  and  high  mass.  It  happened,  one  day, 
that  the  Duke  of  Norfolk  coming  to  Chelsea  to  dine  with  him, 
found  him  at  church  thus  engaged.  As  they  walked  home  to- 
gether arm  in  arm,  after  service,  the  duke  exclaimed,  “ My 
Lord  Chancellor  a parish  clerk  ! A parish  clerk  ! you  dis- 


XLTX.  SPARROWS  AND  SWALLOWS. 


233 


honor  the  king  and  his  office  “ Nay/’  he  replied,  smiling, 
“ your  Grace  cannot  suppose  that  the  king,  our  master,  will  be 
offended  with  me  for  serving  his  Master,  or  thereby  account  his 
office  dishonored.” 

“ Fm  only  a little  sparrow, 

A bird  of  low  degree  ; 

My  life  is  of  little  value, 

But  the  dear  Lord  cares  for  me.  ’* 

Tennyson  plaintively  refers  to  the  song  of  the  linnets  : 

I do  but  sing  because  I must, 

And  pipe  but  as  the  linnets  sing  : 

And  one  is  glad — her  note  is  gay — 

For  now  her  little  ones  have  ranged  ; 

And  one  is  sad— her  note  is  changed  — 

Because  her  brood  is  stolen  away.’* 

The  feeling  of  the  linnets  may  serve  as  an  analogue.  Chris- 
tian parents  have  a gay  note  when  their  little  ones  have  ranged 
at  their  sweet  will  in  the  paths  of  duty  ; but  their  note  must 
be  one  of  sadness  when  the  brood  is  stolen  away  from  truth 
and  righteousness. — W,  Norris, 

“ God  fails  not,”  as  one  has  beautifully  said,  “ to  find  a 
house  for  the  most  worthless,  and  the  nest  for  the  most  restless 
of  birds.”  What  confidence  this  should  give  us  ! How  we 
should  rest  ! What  repose  the  soul  finds  that  casts  itself  on 
the  watchful,  tender  care  of  Him  who  provides  so  fully  for  the 
need  of  all  his  creatures  ! We  know  what  the  expression  of 

nest”  conveys,  just  as  well  as  that  of  a house.”  Is  it  not 
a place  of  security,  a shelter  from  storm,  a covert  to  hide  oneV 
self  in,  from  every  evil,  a protection  from  all  that  can  harm, 
“ a place  to  rest  in,  to  nestle  in,  to  joy  in”  ? — Things  Neio 
and  Old, 

A custom,  existing  among  several  nations  of  antiquity,  is 
deemed  capable  of  illustrating  the  present  passage.  For  birds 
whose  nests  chanced  to  be  built  on  the  temples,  or  within  the 
limits  of  them,  were  not  allowed  to  be  driven  away,  much  less 


234 


MY  SEUMON-NOTES. 


to  be  killed,  but  found  there  a secure  and  undisturbed  abode. 
— JF.  K.  Clay. 

As  a rule,  the  children  of  godly  parents  are  godly.  In  cases 
where  this  is  not  the  case  there  is  a reason.  I have  carefully 
, observed  and  detected  the  absence  of  family  prayer,  gross  in- 
consistency, harshness,  indulgence,  or  neglect  of  admonition. 
If  trained  in  God’s  ways,  they  do  not  depart  from  them. 


L. 


|3aalm  jci.  11. — “ iTor  \)t  aljall  gbc  Ijia  angela  tl)arge 
oner  tl)ec,  to  k«|)  tl)£e  in  oU  tl)2  toago.” 

The  Lord  gave  his  people  shelter  in  the  time  of  pestilence, 
for  he  had  promised,  “ There  shall  no  evil  befall  thee  ; neither 
shall  any  plague  come  nigh  thy  dwelling.’’  The  former  verses 
celebrate  the  Passover  of  those  who  dwell  in  God. 

After  the  Passover  came  a journey  to  Canaan  ; and  the 
promise  of  the  covenant  angel  and  his  keeping  them  in  all  their 
ways  fitly  follow  upon  the  rescue  from  the  plague. 

We,  too,  are  pilgrims  on  our  way  to  Canaan.  He  who  set 
us  free  by  the  Passover  deliverance  also  provides  for  our  jour- 
ney to  the  land  which  floweth  with  milk  and  honey.  All  the 
way  to  the  promised  land  is  covered  by  this  divine  safe-con- 
duct. 

I.  There  are  ways  which  are  not  in  the  promise. 

“ All  thy  ways”  are  mentioned  ; but  some  tracks  are 
not  to  be  followed  by  children  of  God,  and  are  not 
their  ways. 

1.  Ways  of  presumption.  In  these  men  court  danger,  and, 

as  it  were,  defy  God.  “ Cast  thyself  down,”  said 
Satan  to  our  Lord,  and  then  urged  this  promise. 
Matt.  iv.  6. 

2.  Ways  of  sin,  dishonesty,  lying,  vice,  worldly  conformity, 

etc.  We  have  no  permit  to  bow  in  the  house  of 
Rimmon.  Eph.  v.  12. 

8.  Ways  of  worldliness,  selfishness,  greed,  ambition.  The 
ways  by  which  men  seek  personal  aggrandizement  are 


23C 


MY  SERMON-NOTES. 


usually  dark  and  crooked,  and  are  not  of  God. 
Prov.  xxviii.  22  ; 1 Tim.  vi.  9. 

4.  Ways  of  pride,  self-conceit,  boastful  promisings,  pre- 

tended perfection,  etc.  ‘‘  Pride  goeth  before  de- 
struction. ^ ’ 

5.  Ways  of  will  worship,  wilfulness,  obstinacy,  fancy,  day- 

dreaming, absurd  impulse,  etc.  Jer.  ii.  18. 

6.  Ways  of  erroneous  doctrine,  novel  practice,  fashionable 

ceremonial,  flattering  delusion,  etc.  2 Tim.  iii.  5. 

II.  There  are  ways  in  which  safety  is  guaranteed. 

1.  The  way  of  humble  faith  in  the  Lord  Jesus. 

2.  The  way  of  obedience  to  divine  precepts. 

3.  The  way  of  childlike  trust  in  providential  guidance. 

4.  The  way  of  strict  principle  and  stern  integrity. 

5.  The  way  of  consecrated  service  and  seeking  God’s  glory. 

6.  The  way  of  holy  separation  and  walking  with  God. 

III.  These  ways  lead  us  into  varied  conditions. 

1.  They  are  changeful  and  varied  ; ‘‘all  thy  ways.” 

2.  They  are  sometimes  stony  with  difficulty  ; “ foot  against 

a stone.” 

3.  They  may  be  terrible  with  temptation. 

4.  They  may  be  mysteriously  trying.  Devils  may  throng 

the  path — only  to  be  met*by  holy  angels. 

5.  They  are  essentially  safe,  while  the  smooth  and  easy 

roads  are  perilous. 

IV.  But  while  walking  in  them  all  believers  are  secure. 

1.  The  Lord  himself  concerns  himself  about  them. 

shall  give  his  angels  charge  over  thee.”  He  will 
personally  command  those  holy  beings  to  have  an  eye 
to  his  children.  David  charged  his  troops  to  spare 
Absalom,  but  his  bidding  was  disregarded.  It  is  not 
so  with  God. 

3.  Mysterious  agencies  protect  them  ; angels  bear  them  up 


L.  ANGELIC  PROTECTION  IN  APPOINTED  WAYS.  237 


in  their  hands,  as  nurses  carry  little  children.  Won- 
derful tenderness  and  power  ! Angels  acting  as  ser- 
vants to  men  ! 

3.  All  things  are  on  their  side,  both  visible  and  invisible. 

Command  is  laid  on  all  to  protect  the  saints.  ‘ ‘ Thou 
hast  given  commandment  to  save  me.’’  Ps.  Ixxi.  3. 

4.  Each  one  is  personally  watched  over.  “ Charge  over  thee 

to  keep  thee^  Is.  xiii.  6 ; Gen.  xxviii.  15. 

5.  That  watchfulness  is  perpetual — “All  thy  ways.”  Ps. 

cxxi.  3,  4. 

6.  This  guard  also  confers  honor.  How  noble  a thing  to 

have  the  courtiers  of  heaven  for  a cor'ps  de  garde  ! 

7.  All  this  comes  to  them  by  Jesus,  whose  the  angels  are, 

and  whom  they  serve.  Is.  xliii.  4. 

See  how  the  lowest  employment  is  consistent  with  the 
highest  enjoyment — keeping  guard  over  the  Lord’s 
stumbling  children  is  no  discredit  to  angels. 

How  cheerfully  we  should  watch  over  others  ! How 
vigorously  should  we  hold  them  up  whenever  it  is  in 
our  power  ! To  cast  off  a stumbling  brother  is  not 
angelic,  but  the  reverse. 

How  safe  we  ought  to  feel,  how  fully  trustful  we  ought 
to  be  ! Alexander  slept  soundly,  “ for,”  said  he, 
“ Parmenio  wakes.” 

How  holy  we  should  be  with  such  holy  ones  for  watch- 
ers ! Great  privileges  involve  heavy  responsibilities. 


Garnishing. 

While  King  William,  at  a battle  in  Flanders,  was  giving 
orders  in  the  thickest  of  the  fight,  he  saw,  to  his  surprise, 
among  his  staff  one  Michael  Godfrey,  a merchant  of  London, 
and  Deputy  Governor  of  the  Bank  of  England,  who  had  thus 
exposed  himself  in  order  to  gratify  his  curiosity.  The  king, 
riding  up  to  him,  said,  “ Sir,  you  ought  not  to  run  these  haz- 
ards ; you  are  not  a soldier,  you  can  be  of  no  use  here.” 


238 


MY  SERMON-KOTES. 


“ Sire,”  answered  Godfrey,  ‘‘  I run  no  more  hazard  than  your 
Majesty.”  ‘‘  Not  so,”  said  William  ; “lam  here  where  it  is 
my  duty  to  be,  and  I may,  without  presumption,  commit  my 

life  to  God’s  keeping;  but  you ” The  sentence  needed 

no  completion,  for  at  that  very  moment  a cannon  ball  laid 
Godfrey  lifeless  at  the  king’s  feet.  He  had  been  wise  had  he 
restricted  himself  to  the  ways  of  his  calling  and  duty. 

Old  Humphrey  has  a good  paper  against  wandering  from  the 
path  of  duty,  suggested  by  a notice  at  the  entrance  of  a park  : 
“ Take  notice.  In  walking  through  these  grounds,  you  are 
requested  to  keep  the  foot-path.”  Bunyan  has  supplied  the 
same  theme  for  solemn  warning  in  the  pilgrim  straying  into 
By-path  meadow, — Bowes, 

Angels  our  servants  are, 

And  keep  in  all  our  ways  ; 

And  in  their  watchful  hands  they  bear 
The  sacred  sons  of  grace  ; 

Unto  that  heavenly  bliss 
They  all  our  steps  attend  ; 

And  God  himself  our  Father  is, 

And  Jesus  is  our  Friend. 

— Wesley, 

A dying  saint  asked  that  his  name  should  be  put  upon  his 
tombstone,  with  the  dates  of  his  birth  and  death,  and  the  one 
word,  ‘^Kept,'^ 

Our  protection  is  in  other  hands  than  our  own.  In  the  way 
of  duty  we  are  as  safe  as  in  heaven.  Not  alone  in  great  dan- 
gers, but  in  little  ones  we  are  secure  if  we  are  in  the  right  way 
— for  we  are  kept  from  stumbling-stones  as  well  as  from  fiery 
darts.  Our  guards  are  such  as  no  enemy  can  resist,  for  they 
are  strong  ; such  as  no  evil  can  escape,  for  they  are  swift  ; 
such  as  no  weariness  can  tire,  for  they  are  never  weary.  We 
have  a bodyguard  of  immortals,  each  one  of  them  invincible, 
unflagging,  loyal,  loving,  and  full  of  fire.  Each  angel  may 
truly  say, 

“ A charge  to  keep  I have.  ’ 


L.  ANGELIC  I*'110TECTI0N  IN  APPOINTED  WAYS.  239 


Keep  it  he  will  till  the  Lord  himself  shall  receive  our  spirit. 
No  angel  will  give  in  his  account  with  sorrow,  saying,  “ I could 
not  keep  him  ; the  stones  were  too  many,  his  feet  too  feeble, 
the  way  too  long.”  No,  we  shall  be  kept  to  the  end  ; for  in 
addition  to  angels,  we  have  the  safeguard  of  their  Lord  ; he 
keopeth  the  feet  of  his  saints.  1 Sam.  ii.  9. 


LI. 


Ipsalin  ext),  17,  18. — “ ®l)c  bealt  proiec  not  tl)£  Corlr, 
ndtl)ev  ang  tl)at  go  ittoron  into  oilcncc.  But  rue  tuUl 
bleos  tl)c  Corir  from  tl)is  time  forti)  anb  for  euermore. 
IJraioe  tl)e  Corlr.” 

The  living  God  should  be  adored  by  a living  people.  A 
blessing  God  should  be  blessed  by  a blessing  people.  What- 
ever others  do,  we  ought  to  bless  Jehovah.  When  we  bless 
him  we  should  not  rest  till  others  do  the  same  ; we  should  cry 
to  them,  ‘‘Praise  the  Lord.”  Our  example  and  our  persua- 
sion should  rouse  them  to  praise. 

I.  A MOURNFUL  MEMORY.  “ The  dead  praise  not  the  Lord, 

neither  any  that  go  down  into  silence.”  This  re- 
minds us  : 

1.  Of  silenced  voices  in  the  choirs  of  Zion.  Good  men  and 

true  who  neither  sing  nor  speak  among  us  any  longer. 

2.  Of  our  own  speedy  silence  ; so  far  as  this  world  is  con- 

cerned we  shall  soon  be  among  the  dead  and  silent 
ones. 

3.  Of  the  ungodly  around  us,  who  are  already  spiritually 

dead,  and  can  no  more  praise  the  Lord  than  if  they 
were  dumb. 

4.  Of  lost  souls  in  hell.  Never  will  these  bless  the  Lord. 

II.  A HAPPY  RESOLUTION.  “ But  we  will  bless  the  Lord.” 

In  heart,  song,  testimony,  action,  we  are  resolved  to  give  the 
Lord  our  loving  praise  ; because  : 

1.  We  live.  Shall  we  not  bless  him  who  keeps  us  in  being  ? 


LI.  LIVING  PRAISE. 


241 


2.  We  live  spiritually,  and  this  demands  perpetual  thanks- 

giving. 

3.  We  are  blessed  of  the  Lord  ; shall  we  not  bless  him  ? 

4.  He  will  bless  us.  More  and  more  will  he  reveal  his  love 

to  us  ; let  us  praise  him  more  and  more.  Be  this 
our  steadfast  vow,  that  we  will  bless  the  Lord,  come 
what  may. 

III.  An  appropriate  commencement.  “ We  will  bless  the 
Lord  from  this  time  forth.’’ 

1.  When  the  heathen  ask,  Where  is  now  their  God  ?” 

(verse  2).  Let  us  reply  courageously  to  all  atheistic 
questions,  and  meet  infidelity  with  joyous  adoration. 

2.  When  under  a sense  of  mercy,  we  are  led  to  sing,  The 

Lord  hath  been  mindful  of  us”  (verse  12),  let  us  then 
bless  him. 

3.  When  spiritually  renewed  and  comforted.  When  the 

four  times  repeated  words,  ‘‘  He  will  bless,”  have 
come  true  in  our  experience,  and  the  Lord  has  in- 
creased us  with  every  personal  and  family  blessing 
(verses  12-14),  then  let  all  that  is  within  us  bless  the 
holy  name  of  the  Lord. 

4.  When  led  to  confess  Christ.  Then  should  we  begin  the 

never-ending  life-psalm.  Service  and  song  should  go 
together. 

5w  When  years  end  and  begin — New-Years’  days,  birthdays, 
etc.,  let  us  bless  God  for 
Sin  of  the  year  forgiven. 

Need  of  the  year  supplied. 

Mercy  of  the  year  enjoyed. 

Fears  of  the  year  removed. 

Hopes  of  the  year  fulfilled. 

Let  us  from  this  very  moment  magnify  the  name  of  the  Lord. 
Let  our  hearts  turn  each  beat  into  music  as  we  inwardly 
bless  him.  We  have  robbed  him  of  his  glory  long 
enough. 


242 


MY  SERMON-NOTES. 


IV.  An  everlasting  continuance  ; “ from  this  time  forth 
and  for  evermore.” 

1.  Weariness  shall  not  suspend  it.  We  will  renew  our 

strength  as  we  bless  the  Lord. 

2.  Final  falling  shall  not  end  it  ; the  Lord  will  keep  our  soul 

in  his  way,  and  make  us  praise  him  all  our  days. 

8.  Nor  shall  death  so  much  as  interrupt  our  songs,  but  raise 
them  to  a purer  and  fuller  strain. 

4.  Nor  shall  any  supposable  calamity  deprive  the  Lord  of 
our  gratitude.  “ The  Lord  gave,  and  the  Lord  hath 
taken  away  ; blessed  be  the  name  of  the  Lord.” 
Job  i.  21. 

One  by  one  the  singers  in  the  consecrated  choir  steal  away 
from  us,  and  we  miss  their  music  ; let  us  feel  as  if  bap- 
tized for  the  dead. 

Will  no  one  here  engage  in  the  choir,  and  rehearse  on  earth 
the  sonnets  of  heaven  ? 


Joy-Notes. 

Praise  is  the  highest  function  that  any  creature  can  dis- 
charge. The  rabbis  have  a beautiful  bit  of  teaching  buried 
among  their  rubbish  about  angels.  They  say  that  there  are 
two  kinds  of  angels,  the  angels  of  service  and  the  angels  of 
praise,  of  which  two  orders  the  latter  is  the  higher,  and  that  no 
angel  in  it  praises  God  twice  ; but  having  lifted  up  his  voice  in 
the  psalm  of  heaven,  then  ceases  to  be.  He  has  perfected  his 
being,  he  has  reached  the  height  of  his  greatness,  he  has  done 
what  he  was  made  for  ; let  him  fade  away.  The  garb  of 
legend  is  mean  enough,  but  the  thought  it  embodies  is  that 
ever  true  and  solemn  one,  without  which  life  is  naught  : 
“ Man’s  chief  end  is  to  glorify  God.” — Dr,  Maclaren. 

There  is  no  heaven,  either  in  this  world  or  in  the  world  to 
come,  for  people  who  do  not  praise  God.  If  you  do  not  enter 
into  the  spirit  and  worship  of  heaven,  how  should  the  spirit  and 


LI.  LIVING  PKAISE. 


243 


joy  of  heaven  enter  into  you  ? Selfishness  makes  long  prayers, 
but  love  makes  short  prayers,  that  it  may  continue  longer  in 
praise.  — Pulsford. 

King  of  glory,  liing  of  peace, 

I will  love  thee  : 

And  that  love  may  never  cease, 

I will  move  thee. 

****** 

Seven  whole  days,  not  one  in  seven, 

I will  praise  thee. 

In  my  heart,  though  not  in  heaven, 

I can  raise  thee. 

****** 

Small  it  is,  in  this  poor  sort 
To  enrol  thee  ; 

Even  eternity  is  too  short 
To  extol  thee. 

— George  Herbert, 

On  Thursday  evening,  March  29th,  1883,  for  above  an  hour 
all  who  had  occasion  to  use  the  telephone  in  Chicago  found  it 
vibrating  to  musical  tones.  Private  and  public  telephones,  and 
even  the  police  and  fire-alarm  instruments,  were  alike  affected. 
The  source  of  the  music  was  a mystery  until  the  following  day, 
when  it  was  learned  that  a telegraph  wire,  which  passes  near 
most  of  the  telephone  wires,  was  connected  with  the  harmonic 
system,  that  tunes  were  being  played  over  it,  and  that  the  tele- 
phone wires  took  up  the  sounds  by  induction.  If  one  wire 
carrying  sweet  sounds  from  place  to  place  could  so  affect  an- 
other wire  by  simply  being  near  to  it,  how  ought  Christians,  in 
communication  with  their  Father  in  heaven,  to  affect  all  with 
whom  they  come  in  contact  in  the  world  ! The  divine  music 
of  love  and  gentleness  in  their  lives  should  be  a blessing  to 
society. — The  Pulpit  Treasury ^ Nev)  York, 

When  we  bless  God  for  mercies  we  prolong  them,  and  when 
we  bless  him  for  miseries  we  usually  end  them.  When  we 
reach  to  praise  we  have  compassed  the  design  of  a dispensa- 


244 


MY  SERMON-NOTES. 


tion,  and  have  reaped  the  harvest  of  it.  Praise  is  a soul  in 
flower,  and  a secret,  hearty  blessing  of  the  Lord  is  the  soul 
fruit-bearing.  Praise  is  the  honey  of  life,  which  a devout 
heart  sucks  from  every  bloom  of  providence  and  grace.  As 
well  be  dead  as  be  without  praise  ; it  is  the  crown  of  life. 


LII. 


^;3salm  c«f.  50. — “ ®l)ta  is  mg  comfort  in  mg  afflic- 
tion : for  tijg  morit  Ijatl)  qnickcneb  me.” 

In  some  respects  the  same  event  happens  to  ns  all  ; to  good 
men,  to  great  men,  to  well-instructed  men,  as  well  as  to  the 
wicked,  the  obscure,  and  the  ignorant.  Each  of  these  can 
speak  of  ‘‘  my  affliction.’’  “ The  heart  knoweth  his  own  bit- 
terness.” Prov.  xiv.  10. 

It  is  a grand  matter  when  “ my  affliction”  is  in  each  case 
balanced  by  my  comfort.”  It  was  so  in  David’s  case,  and 
he  is  a fair  representative  of  all  believers.  How  is  it  with  each 
one  of  our  hearers  ? 

I,  Believers  have  their  peculiar  comfort.  Each  tried 
child  of  God  can  say,  ” This  is  my  comfort.” 

1.  TMsy  as  different  from  others.  Worldly  men  get  their 

drops  of  comfort  from  such  sources  as  they  prefer  ; 
but  the  godly  man  looks  to  his  experience  of  the 
Word,  and  says,  “ This  is  my  comfort.”  Ps.  iv.  6. 

2.  ThiSj  as  understanding  what  it  is.  He  knew  his  consola- 

tion as  well  as  he  knew  his  tribulation.  He  was  not 
like  Hagar,  who  could  not  see  the  well  which  was  so 
near  her.  Gen.  xxi.  19. 

3.  This,  as  having  it  near  at  hand.  He  does  not  say  that, 

as  if  he  pointed  it  out  in  the  distance  ; but  this,  as 
grasping  it. 

4.  This,  as  pleading  in  prayer  that  which  he  had  en- 

joyed ; urging  upon  the  Lord  the  mercy  already  re- 
ceived. 


246 


MY  SERMON-NOTES. 


II.  That  comfort  comes  from  a peculiar  source.  Thy 

word  hath  quickened  me.^’ 

1.  In  part  it  is  outward. 

The  word  of  God,  full  of  promises,  is  our  comfort. 
Rom.  XV.  4. 

The  word  of  God,  full  of  records  of  his  goodness,  is  the 
confirmation  of  our  confidence.  Ps.  Ixxvii.  5-10. 
The  word  of  God,  full  of  power,  is  our  strength. 
Eccles.  viii.  4. 

2.  In  part  it  is  inward.  “ Thy  word  hath  quickened  me.’’ 

In  past  experience  he  had  felt  the  power  of  the  word  in 
raising  him  : 

Into  life  from  death.  Ps.  cxvi.  8. 

Into  energy  from  lethargy.  Cant.  vi.  12. 

Into  higher  life  from  lower.  Ps.  cxix.  67. 

In  all  things  it  had  been  a source  of  quickening  to 
him. 

In  present  experience  he  was  then  feeling  its  power 
in  making 

His  mind  less  worldly. 

His  heart  more  prayerful. 

His  spirit  more  tender. 

His  faith  more  simple. 

If  the  word  has  done  and  is  doing  all  this,  we  may  expect  it 
to  do  more,  and  to  magnify  its  power  in  our  complete  rescue. 

III.  That  comfort  is  valuable  under  peculiar  trials. 

1.  Hope  deferred.  Study  the  context.  “ Remember  the 

word  unto  thy  servant,  upon  which  thou  hast  caused 
me  to  hope”  (verse  49).  Quickening  enables  us  to 
hope  on. 

2.  Trial  endured  (verse  50).  Comfort  is  most  needed  in 

trouble,  and  there  is  no  comfort  like  quickening. 

3.  Scorn  suffered.  “ The  proud  have  had  me  greatly  in 

derision”  (verse  51).  We  care  nothing  for  mockers 
when  we  are  lively  in  spiritual  things. 


LIT.  WHAT  IS  YOUR  COMFORT? 


247 


4.  Sin  of  others.  Horror  hath  taken  hold  upon  me  be- 

cause of  the  wicked  ” (verse  53).  More  grace  will 
enable  us  to  bear  up  under  abounding  sin. 

5.  Changes.  Read  carefully  verse  54.  The  Bible  has  a 

song  for  all  seasons  and  a psalm  for  all  places. 

6.  Darkness;  in  the  night”  (verse  55),  There  is  no 

night-light  like  the  Word,  enlightening  and  enliven- 
ing the  heart. 

IV.  That  the  form  of  our  comfort  is  a test  of  char- 
acter. 

1.  Some  look  to  wealth  ; when  their  corn  and  their  wine  are 

increased,  they  say,  “ This  is  my  comfort.”  They 
mind  the  main  chance  ; they  are  worldly.  Luke 
xii.  19. 

2.  Some  seek  to  dreams  and  visions,  omens  and  fancies,  im- 

pressions and  presentiments  ; they  are  superstitious. 

3.  Some  run  to  sin,  drink,  gaming,  worldly  company,  dissi- 

pation, opium  ; they  are  wicked. 

4.  Some  resort  to  their  fellow-men  for  advice  and  assist- 

ance ; they  are  unwise,  and  will  be  disappointed. 
Jer.  xvii.  5, 

What  is  your  comfort  ? 

Has  this  blessed  volume  quickened  you  ? 

If  so,  look  to  it  under  all  trials,  for  it  will  never 
fail  you. 


The  Rev.  E.  Paxton  Hood  says  : When  I visited  one  day, 

as  he  was  dying,  my  beloved  friend  Benjamin  Parsons,  I said, 
‘ How  are  you  to-day,  sir  ? ’ He  said,  ‘ My  head  is  resting 
very  sweetly  on  three  pillows — inlinite  power,  infinite  love,  and 
infinite  wisdom.’  Preaching  in  the  Canterbury  Hall  in 
Brighton,  I mentioned  this  some  time  since  ; and,  not  many 
months  after,  I was  requested  to  call  upon  a poor  but  holy 
young  woman,  apparently  dying.  She  said,  ‘ I felt  I must  see 
you  before  I died.  I heard  you  tell  the  story  of  Benjamin 


248 


MY  SERMON-NOTES. 


Parsons  and  liis  three  pillows  ; and  when  I went  through  a 
surgical  operation,  and  it  was  very  cruel,  I was  leaning  my 
head  on  pillows,  and  as  they  were  taking  them  away,  I said, 
“ Mayn’t  I keep  them  The  surgeon  said,  “ No,  my  dear, 
we  must  take  them  away.”  ‘‘  But,*’  said  I,  ‘‘  you  can’t  take 
away  Benjamin  Parsons’s  three  pillows  ; I can  lay  my  head  on 
infinite  power,  infinite  love,  and  infinite  wisdom.”  ’ ” 

“ My  word  ** — “ The  best  relief  that  moTirners  have, 

It  makes  our  sorrows  blest  ; 

Our  fairest  hope  beyond  the  grave, 

And  our  eternal  rest.  ’* 

“ Speak  to  me  now  in  Scripture  language  alone,”  said  a 
dying  Christian.  “ I can  trust  the  words  of  God  ; but  when 
they  are  the  words  of  man,  it  costs  me  an  effort  to  think 
whether  I may  trust  to  them.” 

I would,  when  dying  comforts  fly, 

As  much  as  when  they  present  were, 

Upon  my  living  joy  rely  ; 

Help,  Lord,  for  here  I daily  err. 

— Ralph  Er shine. 

I was  questioning  my  spiritual  life,  I who  have  so  long  been 
a preacher  to  others.  I entered  a little  rustic  assembly.  An 
unlettered  man  preached  the  gospel ; he  preached  it  heartily  ; 
my  tears  began  to  flow  ; my  soul  leaped  at  the  very  sound  of 
the  Word  of  the  Lord.  What  a comfort  it  was  to  me  ! How 
frequently  have  I thought  of  it  since  ! The  Word  did  revive 
me  ; my  heart  was  not  dead  to  its  influence  ; I was  one  of 
those  happy  people  who  know  the  joyful  sound.  Assurance 
was  bright  in  my  soul — the  Word  had  quickened  me. 

What  energy  a text  will  breathe  into  a man  ! There  is  more 
in  one  divine  sentence  than  in  huge  folios  of  human  composi- 
tion. There  are  tinctures  of  which  one  drop  is  more  powerful 
than  large  doses  of  the  common  dilutions.  The  Bible  is  the 
essence  of  truth  ; it  is  the  mind  of  God,  the  wisdom  of  the 
Eternal.  By  every  word  of  God  men  are  made  to  live,  and 
are  kept  in  life. 


Lin. 


|p0alm  arxoUl  1-3. — “I  luUl  :praise  ®l)cc  uiitl)  ini. 
U)l)olc  Ijeart : bcfox'c  tl)c  golis  mill  1 sing  :prai3c  unto 
®l}ec.  J mill  morsljip  tomari>3  (iLl)n  l)oln  temple, 
anil  praise  ®ljn  name  for  Sljg  louingkiniiness  anlr 
for  trutl) : for  ®l)ou  l)ast  magnifieir  ®l)n  morir 
aboue  all  ®l)n  name.  3n  tl)e  ^a2  ml)en  3 crieit  ®l)ou 
ansmereiJst  me,  anlt  strengtljeneltst  me  miti)  strengtl)  in 
mn  soul.” 

David  was  vexed  with  rival  gods,  as  we  are  with  rival  gos- 
pels. Nothing  is  more  trying  to  the  soul  of  a true  man  than 
to  be  surrounded  with  vile  counterfeits,  and  to  hear  these  cried 
up,  and  the  truth  treated  with  contempt. 

How  will  David  act  under  the  trial  ? For  so  should  we  act. 
Our  text  informs  us.  He  will  : 

I.  Sing  with  whole-hearted  praise.  I will  praise  thee 
with  my  whole  heart  ; before  the  gods  will  I sing 
praise  unto  thee.  ’ ’ 

1.  His  song  would  openly  show  his  contempt  of  the  false 

gods  ; he  would  sing  whether  they  were  there  or  no. 
They  were  such  nothings  that  he  would  not  change 
his  note  for  them. 

2.  It  would  evince  his  strong  faith  in  the  true  God.  To  the 

teeth  of  the  adversary  he  glorified  Jehovah.  His 
enthusiastic  whole-hearted  song  was  better  than  de- 
nunciation or  argument. 

3.  It  would  declare  his  joyful  zeal  for  God  ; he  sang  to  show 


250 


MY  SERMON-NOTES. 


the  strong  emotion  of  his  soul.  Others  might  be 
pleased  in  Baal,  he  greatly  rejoiced  in  Jehovah. 

4.  It  would  shield  him  from  evil  from  those  about  him  ; for 
holy  song  keeps  off  the  enemy.  Praise  is  a potent 
disinfectant.  If  called  to  behold  evil,  let  us  purify 
the  air  with  the  incense  of  praise, 

II.  Worship  by  the  despised  rule.  I will  worship  toward 

thy  holy  temple.’’ 

1.  Quietly  ignoring  all  will- worship,  he  would  follow  the 

rule  of  the  Lord,  and  the  custom  of  the  saints. 

2.  Looking  to  the  person  of  Christ,  which  was  typified  by 

the  temple.  There  is  no  singing  like  that  which  is 
directed  toward  the  Lord  Jesus,  as  now  living  to  pre- 
sent it  to  the  Father. 

3.  Trusting  in  the  one  finished  Sacrifice,  looking  to  the  one 

Great  Expiation,  we  shall  praise  aright. 

4.  Realizing  God  himself;  for  it  is  to  God  he  speaks — 

toward  thy  holy  temple.”  Music  which  is  meant 
for  the  ear  of  God  is  music  indeed. 

III.  Praise  the  questioned  attributes.  “ I will  praise  thy 

name  for  thy  loving-kindness,  and  for  thy  truth.” 

1.  Loving-kindness  in  its  universality. 

Loving- kindness  in  its  speciality. 

Grace  in  everything.  Grace  to  me.  Grace  so  much 
despised  of  Pharisees  and  Sadducees,  but  so  precious 
to  true  penitents. 

Concerning  the  grace  of  God,  let  us  cling  close  to  the 
doctrine  and  spirit  of  the  gospel  all  the  more  because 
the  spirit  of  the  age  is  opposed  to  them. 

2.  Truth.  Historic  accuracy  of  Scripture. 

Absolute  certainty  of  the  gospel. 

Assured  truthfulness  of  the  promises. 

Complete  accuracy  of  prophecy. 

It  is  ours  in  these  evil  days  to  hold  to  the  infallible  in- 


LIII.  OPEX  PRAISE  AND  PUBLIC  CONFESSION.  251 


spiration  of  the  Word,  and  to  affirm  it  in  unmistak- 
able terms.  No  wonder  that  men  rush  ofl:  to  find  an 
infallible  church  in  Popery,  or  rely  upon  their  own 
infallible  reason,  when  once  they  doubt  the  plenary 
inspiration  of  the  Bible. 

IV.  Reverence  the  honored  word.  ‘‘  Thou  hast  magnified  ^ 
thy  word  above  all  thy  name.  ’’ 

God  has  magnified  his  sure  word  of  testimony  beyond  all 
such  revelations  as  we  receive  through  creation  and  providence, 
though  these  declare  God’s  name.  The  gospel  word  is  : 

1.  More  clear.  Words  are  better  understood  than  nature’s 

hieroglyphs. 

2.  More  sure.  The  Spirit  himself  sealing  it. 

3.  More  sovereign.  Effectually  blessing  believers. 

4.  More  complete.  The  whole  of  God  is  seen  in  Christ. 

5.  More  lasting.  Creation  must  pass  away,  the  Word  en- 

dures forever. 

6.  More  glorifying  to  God.  Specially  in  the  great  atone- 

ment. 

V-  Prove  it  by  personal  experience.  In  the  day  when  I 
cried  thou  answeredst  me,”  etc. 

[le  had  used  his  knowledge  of  God  derived  from  the  Word. 

1.  By  offering  prayer.  “ I cried.”  What  do  men  know 

of  the  truth  and  grace  of  God  and  the  virtue  of  his 
Word  if  they  have  never  prayed  ? 

2.  By  narrating  the  answer.  “ Thou  answeredst  me,”  etc. 

We  are  God’s  witnesses,  and  should  with  readiness, 
care,  frequency,  and  courage  testify  what  we  have 
seen  and  known. 

3.  By  exhibiting  the  strength  of  soul  which  was  gained  by 

prayer.  This  is  good  witness-bearing.  Show  by 
patience,  courage,  joy,  and  holiness  what  the  Lord 
has  done  for  your  soul. 

Our  Lord  is  above  all  others. 


252 


MY  SERMON-NOTES. 


Oui*  joy  in  him  surpasses  all  other  joy. 

Therefore  will  we  delight  in  him  and  extol  him  beyond 
measure. 


Jottings. 

Singing  unto  Jehovah  before  the  gods  was  good  for  David’s 
own  soul.  It  is  perilous  to  attempt  a secret  fidelity  to  God,  it 
is  so  apt  to  degenerate  into  cowardice.  A converted  soldier 
tried  at  first  to  pray  in  bed,  or  in  some  secret  corner,  but  he 
found  it  would  not  do  ; he  must  kneel  down  in  the  barrack- 
room  before  the  others,  and  run  the  gauntlet  of  the  men’s  re- 
marks ; for  until  he  had  done  so  he  had  not  taken  his  stand 
and  he  felt  no  peace  of  mind.  It  is  needful  for  our  spiritual 
health  that  we  come  out  distinctly  upon  the  Lord’s  side. 

The  effect  of  whole-heartedness  is  very  manifest.  Even 
prejudiced  persons  put  up  with  a great  deal  in  a service  when 
they  see  that  those  engaged  in  it  are  enthusiastic.  It  was 
very  singular,”  said  one  who  attended  a revival  service,  “ and 
I should  have  laughed  outiight,  only  I saw  the  tears  running 
down  an  old  sailor’s  cheeks  as  he  sung  the  hymn  with  all  his 
might.” 

Observe  carefully  the  little  points  in  a divine  command  ; 
worship  ‘‘  toward  the  holy  temple.”  Nothing  is  little  when 
God’s  will  is  concerned.  I knew  a youth  who  had  wished  to 
be  baptized,  but  his  friends  kept  him  back.  When  he  fell  ill, 
he  fretted  because  he  had  not  confessed  his  Lord  according  to 
the  Scripture.  ‘‘  But,  Isaac,”  said  his  mother,  you  know 
baptism  will  not  save  you.”  ‘‘  No,  mother,”  he  replied,  ‘‘  of 
course  it  will  not,  for  I am  saved.  But  when  I see  Jesus  in 
heaven  I should  not  like  him  to  say,  ‘ Isaac,  it  was  a very  little 
thing  I asked  of  you  ; did  you  not  love  me  enough  to  do 
it  ? ’ ” It  is  the  non-essentiality  of  the  precept  which  makes 
it  such  an  important  test  of  obedience. 

We  do  not  intend  to  place  Scripture  on  a lower  level  than 


LUI.  OPEN  PKAISE  AND  PUBLIC  CONFESSION.  253 


science  ; on  the  contrary,  we  claim  for  it  the  chief  place.  By 
science  the  name  and  character  of  the  Lord  may  be  dimly 
read  ; but  his  Word  is  magnified  above  all  other  manifesta- 
tions, for  therein  the  revelation  is  more  full  and  clear.  Obser- 
vations made  by  sunlight  are  not  to  be  revised  by  moonlight 
glances  ; the  reverse  is  the  correct  process.  You  tell  me  what 
you  gather  from  my  Father’s  works  ; but  I have  his  mind  in 
his  own  words,  written  wdth  his  own  pen,  and  I prefer  my  in- 
formation to  yours. 


LIV. 

|30alm  c«lui,  9. — “1  flee  unto  tl)cc  to  me.” 

What  a mercy  it  is  for  us  all  that  David  was  not  an  untried 
man  ! We  have  all  been  enriched  by  his  painful  experience. 
He  was 

‘‘  A man  so  various  that  he  seemed  to  be 
Not  one,  but  all  mankind’s  epitome.” 

May  it  not  be  a blessing  to  others  that  we  also  are  tried  ? If 
so,  ought  we  not  to  be  right  glad  to  contribute  our  quota  to 
the  benefit  of  the  redeemed  family  ? 

David  may  be  our  example  ; let  us  flee  unto  God  as  he  did.. 
We  shall  profit  by  our  foes  if  we  imitate  this  prudent  warrior 
in  his  habitual  way  of  escaping  from  his  enemies. 

The  great  point  is,  however,  not  only  to  see  what  David  did, 
but  to  do  the  like  promptly,  and  constantly.  What,  then,  is 
essential  in  order  to  our  copying  the  man  of  God  ? 

I.  A PERCEPTION  OF  DANGER.  No  man  will  flee  if  he  is  not 
afraid  ; there  must  be  a knowledge  and  apprehension 
of  danger,  or  there  will  be  no  flight. 

1.  Men  perish  in  many  instances  because  they  have  no  sense 
of  danger.  The  noxious  air  is  not  observed,  the 
sunken  reef  is  not  seen,  the  train  rushes  to  collision 
unwarned.  Ignorance  of  danger  makes  the  danger 
inevitable. 

Men  will  dare  to  die  without  fear  of  hell. 

Men  will  sin  and  have  no  dread  of  any  ill  conse- 
quences. 


LIV.  FLIGHT  TO  GOD. 


:55 


Men  will  play  with  an  evil  habit,  and  will  not  be- 
lieve in  its  power  to  enslave  them. 

Men  will  toy  with  a temptation  and  refuse  to  see 
how  certain  it  is  to  lead  them  into  actual 
wrongdoing. 

2.  Every  man  is  really  in  danger.  The  sinner  is  asleep  on 

the  top  of  a mast.  Young  and  old  are  both  in  jeop- 
ardy. Even  the  saints  are  in  peril  of  temptation 
from  many  sources. 

3.  Some  dangers  are  slowly  perceived.  Those  connected 

with  sweet  sin,  those  which  grow  out  of  a boastful 
mind,  those  which  are  countenanced  by  the  example 
of  others,  etc.  The  more  dangerous  the  serpent,  the 
less  likely  to  be  seen. 

4.  The  spiritual  man  is  led  to  perceive  dangers  by  inward 

monitions,  by  a spiritual  sensitiveness  which  is  the 
result  of  devotion,  by  experience,  by  perceptible  de- 
clensions, or  by  observing  the  effect  of  certain  things 
upon  others. 

II.  A SENSE  OF  WEAKNESS.  No  man  will  flee  for  hiding  if  he 

feel  able  to  fight  the  matter  through  in  his  own 
strength. 

1.  We  are  all  weak  and  unable  to  cope  with  sin. 

2.  Some  think  themselves  mighty  men  of  valor,  but  these 

are  among  the  very  weakest  of  the  weak. 

3.  Past  failure  should  teach  us  not  to  trust  our  own  strength. 

4.  In  a deep  sense  of  weakness  we  are  made  strong  ; in  fan- 

cied strength  lies  the  worst  form  of  weakness. 

III.  A PRUDENT  FORESIGHT.  I flee  unto  thee  to  hide  me.” 

1.  He  would  not  venture  into  the  danger  or  wait  till  it  over- 

took him  ; but  he  took  time  by  the  forelock  and  fled. 
Often  this  is  the  highest  form  of  courage. 

2.  Escape  through  fear  is  admirable  prudence.  It  is  not  a 

mean  motive  ; for  Noah,  “ moved  by  fear,  prepared 
an  ark.” 


256 


MY  SERMOX-KOTES. 


3,  While  we  can  flee  we  should  ; for  time  may  come  when 
we  shall  be  unable.  David  says,  “ I flee  he  means 
— “ I am  fleeing,  I always  do  flee  unto  thee,  my 
God.” 

A man  should  not  live  like  a beast,  who  sees  no  further  than 
the  meadow  in  which  he  feeds.  He  should  foresee 
evil  and  hide  himself  ; for  this  is  common  prudence. 
Prov.  xxii.  3. 

IV.  A SOLID  CONFIDENCE.  ‘‘  To  thee  to  hide  me.”  He  was 

sure  : 

1.  That  there  was  safety  in  God. 

2.  That  he  might  flee  to  God. 

3.  That  he  might  flee  there  and  then. 

V.  An  active  faith.  He  did  not  lie  passive,  but  aroused 

himself. 

This  may  be  clearly  seen  : 

1.  In  his  fleeing  to  God.  Directness,  speed,  eagerness. 

2.  In  his  after- prayers.  Teach  me  to  do  thy  will ; lead 

me;  quicken  me.”  See  verses  following  the  text. 
Expect  your  share  of  enemies,  and  prepare  for  them. 
Secure  your  best  friend.  Be  reconciled  to  him  in  Christ 
Jesus. 

Make  constant  use  of  him.  Flee  to  him  at  all  times. 


Feathers  for  Wings. 

From  some  sins  there  is  no  safety  but  in  flight.  Our  French 
school  book  represented  Mentor  as  saying  to  his  pupil  in  the 
court  of  Calypso,  Fly,  Telemaque  ; there  remains  no  other 
mode  of  conquest  but  by  flight  !”  Flee  youthful  lusts  ;” 
they  are  not  to  be  wrestled  with,  but  fled  from.  Flight  being 
thus  needful,  whither  shall  we  flee  but  to  our  God  ? Who  will 
so  surely  welcome,  so  securely  defend,  so  permanently  enter- 


LIV.  FLIGHT  TO  GOD. 


257 


tain  ? As  the  bird  to  its  nest,  and  the  coney  to  its  rock,  let  us 
flee  unto  our  God  that  we  may  be  secure  from  every  foe. 

God’s  people  often  find  by  experience  that  the  places  of  their 
protection  are  places  of  destruction.  Well,  when  all  other 
places  fail,  Christ  will  not  fail.  See  how  it  was  with  David. 
Ps.  cxlii.  4,  5.  But  when  his  hiding-place  at  Ziklag  was  gone, 
yet  his  Saviour  was  not  gone  ; ‘‘  He  encouraged  himself  in  the 
Lord  his  God.”  1 Sam.  xxx.  6.  It  is  a mighty  encourage- 
ment to  believers  that  Christ  is  a hiding-place.  1.  He  is  a safe 
and  strong  hiding-place  (Is.  xxxiii.  16)  ; Christ  is  a rock,  and 
he  that  is  in  Christ  is  in  the  munitions  of  rocks.  2.  He  is  a 
large  hiding  place  ; there  is  room  enough  for  his  elect ; his 
skirt  is  large.  3.  He  is  a hiding-place  to  the  soul  as  well  as  to 
the  body.  4.  He  hath  undertaken  to  hide  us  ; God  hath 
committed  all  his  elect  to  Christ,  that  he  should  hide  them. — 
Malph  Robinson, 

Under  the  influence  of  great  fear  the  most  timid  creatures 
have  sometimes  fled  to  men  for  security.  We  have  heard  of  a 
dove  flying  into  a lady’s  bosom  to  escape  from  a hawk,  and 
even  of  a hare  running  to  a man  for  shelter.  The  confidence 
of  the  feeble  secures  the  guardianship  of  the  strong.  He 
would  be  brutal  indeed  who  would  refuse  protection  to  such 
simple  reliance.  Surely,  if  in  our  need  we  fly  into  the  bosom 
of  our  God,  we  may  be  sure  that  love  and  majesty  will 
unitedly  smile  upon  us.  There  can  be  no  question  of  that 
man’s  security  who  challenges  by  his  faith  the  protection  of 
the  God  of  love.  He  has  trusted  me  and  I will  not  fail 
him,”  has  been  the  resolve  of  many  an  honorable  man  ; how 
much  more  will  it  be  the  determination  of  the  Lord  ! 

A little  party  assembled  in  a shepherd’s  house  in  Nithsdale 
to  hear  Mr.  Peden  expound  the  Word  of  God.  While  thus 
engaged,  the  bleating  of  a sheep  was  heard.  The  noise  dis- 
turbed the  little  congregation,  and  the  shepherd  was  obliged  to 
go  out  and  drive  the  sheep  away.  While  so  engaged,  he  lifted 
up  his  eyes  and  saw,  at  a distance,  horse-soldiers  coming 


258 


MY  SERMOM-NOTES. 


toward  his  cottage.  He  hastened  back  to  give  the  alarm.  All 
instantly  dispersed  and  hid  themselves.  Mr.  Peden  betook 
himself  to  the  Cleft  of  the  Rock,  the  Cave  of  Garrickfells,  and 
soon  the  clatter  of  horses^  hoofs  and  the  ring  of  armor  told 
him  that  his  foes  were  at  hand.  But  safe  in  the  Cleft  he  sat 
unmoved,  and  through  an  opening  saw  them  gallop  past,  with- 
out any  suspicion  that  he  whose  life  they  sought  was  so  near, 
— From  Sunday  Beading by  James  Large. 


LV. 


|Jvoi)£vb0  ^D,  19, — “ ®l)£  toag  of  tl)c  0lotl)ful  mon  t0  ao 
an  l)eirge  of  tl)orn0 : but  tl)e  mag  of  tl)e  rigljteono  10 
inalre  plain,” 

It  lias  been  said  that  the  shrewdness  of  the  Scotch  nation  is 
owing  to  the  pretty  general  study  of  the  Book  of  Proverbs  in 
that  country.  Of  this  I am  not  a judge  ; but  certainly,  if 
carefully  followed,  the  Proverbs  of  Solomon  make  men  wise 
for  this  world  with  a high  order  of  prudence.  God  would  have 
his  people  wise.  There  is  no  credit  in  being  a fool,  even  if  you 
have  the  grace  of  God  in  your  heart.  To  me  it  seems  a duty 
to  make  as  much  of  myself  as  I can,  since  I am  a servant  of 
the  Lord  ; I do  not  want  everybody  to  think  that  all  my  Lord’s 
children  are  short  of  wit.  In  meditating  upon  this  two-leaved 
proverb,  we  shall  : 

I.  Take  the  text  in  its  temporal  bearings. 

1.  It  is  clear  from  the  apposition  that  a slothful  man  is  the 

opposite  of  righteous.  Certainly  he  is  so.  His  sins 
of  omission  abound.  He  breaks  his  word,  he  vexes 
others,  Satan  finds  him  mischief  to  do  ; he  is,  in 
fact,  ready  for  every  bad  word  and  work. 

2.  It  is  not  enough  to  be  diligent  unless  we  are  righteous  ; 

for  though  the  curse  is  to  the  idle,  the  blessing  is  not 
to  the  active,  but  to  the  righteous.  It  is  diligence  in 
the  service  of  God,  under  the  Holy  Spirit,  which 
wins  the  reward  of  God. 

3.  A slothful  man’s  way  is  not  desirable.  A hedge  of 

thorns.” 


260 


MY  SERMON-NOTES. 


It  is  difficult  in  his  own  apprehension  ; a rough  and 
thorny  road,  and  he  cannot  have  too  little  of  it.  He 
would  sooner  look  at  it  a month  than  run  in  it  an 
hour. 

It  becomes  really  thorny  erelong.  His  neglects  hedge 
him  up,  involve  him  in  difficulties,  bring  losses,  and 
create  hindrances. 

It  becomes  painful  ; he  is  poor,  mistrusted,  harshly  dealt 
with  by  weary  creditors,  and  at  last  without  a liveli- 
hood. 

It  becomes  blocked  up  ; he  does  not  know  where  to 
turn  ; he  cannot  dig,  and  he  tries  begging.  Laziness 
gets  little  pity,  and  charity  itself  repels  it. 

4.  A righteous  man’s  way  is  under  a blessing. 

It  becomes  plain  as  he  proceeds  in  it  diligently. 

God  makes  it  so. 

He  makes  it  so  himself. 

Other  people  become  willing  to  aid  him,  or,  at 
least,  to  trust  him,  employ  him,  and  recom- 
mend him. 

II.  Take  the  text  in  its  spiritual  bearings. 

1.  The  spiritual  sluggard. 

Takes  the  way  of  indifference,  carelessness,  indecision, 
and  unbelief  ; and  this,  though  it  may  seem  easy,  is 
as  full  of  sorrow  as  a thorn-hedge  is  full  of  pricking 
points. 

He  will  have  his  own  way  ; and  self-will  and  obstinacy 
are  briar-hedges  indeed  ; besides,  his  frowardness 
provokes  others  to  oppose  him,  and  the  thorns 
thicken. 

He  chooses  the  way  of  sin,  and  he  soon  finds  it  full  of 
sorrows,  difficulties,  perplexities,  entanglements,  and 
snares. 

By  his  evil  ways,  and  the  inevitable  consequences  of  his 
sins,  he  is  shut  out  from  God  and  heaven. 


LV.  THE  TIIORH  HEDGE, 


261 


2.  The  righteous  man. 

His  way  is  that  of  faith  and  obedience. 

It  has  its  impediments  ; these  are  swept  away. 

It  is  frequently  mysterious  ; but  it  is  cleared  up. 

It  is  sometimes  hilly  ; but  it  is  the  King’s  highway, 
Wherein  we  are  right. 

Wherein  we  are  protected. 

Wherein  we  are  secured  of  a blessed  end. 

Are  you  wonderfully  easy  in  religion,  taking  things  as 
they  come,  in  a slovenly  way  ? Then  your  way  will 
soon  become  a hedge  of  thorns.  Neglect  is  quite 
sufficient  to  produce  an  immense  crop  of  thorns  and 
briars. 

Do  you  seek  to  be  righteous  * Do  you  love  holiness  ? 
Do  you  know  Christ  as  your  Way  ? Then  go  on 
without  fear  ; for  your  way  will  be  made  plain,  and 
your  end  will  be  peace.  Ps.  xxxvii.  37, 

Confirmations. 

“ The  way  of  the  slothful  man,”  the  course  which  the  slug- 
gard taketh  in  going  about  his  affairs,  “is  as  a hedge  of 
thorns,”  is  slow  and  hard  ; for  he  goeth  creeping  about  his 
business,  yea,  his  fears  and  griefs  prick  him  and  stay  him  like 
thorns  and  briars.  ‘ ‘ But  the  path  of  the  righteous  is  as  a 
paved  causeway.”  The  order  which  the  godly  man  taketh  is 
most  plain  and  easy,  who  so  readily  and  lustily  runneth  on  in 
the  works  of  his  calling  as  if  he  walked  on  a paved  causeway. 
— P.  Muffet, 

Who  can  tell  the  pains  which  lazy  people  take  ? the  muddles 
into  which  they  bring  themselves  ? They  are  driven  to  false- 
hood to  excuse  their  sloth,  and  one  lie  leads  on  to  more.  Then 
they  scheme  and  plot,  and  become  dishonest.  I knew  one 
who  fell  out  with  hard  work,  and  soon  he  fell  in  with  drink 
and  lost  his  position.  Since  then,  to  earn  a scanty  livelihood 
he  has  had  to  work  ten  times  as  much  as  was  required  of  him 
in  his  better  days;  and  he  has  hardly  had  a shoe  to  his  foot. 


2G2 


MY  SEUMOM-KOTES. 


Meanwhile,  a simple,  plodding  man  has  gone  onward  and  up- 
ward, favored,  as  he  confesses,  by  Providence  ; but,  best  of  all, 
upheld  by  his  integrity  and  industry  ; to  him  there  has  been 
success  and  happiness.  He  works  hard,  but  his  lot  is  ease  it- 
self compared  with  the  portion  of  the  sluggard. 

Nobody  rides  to  heaven  on  a feather  bed.  Grace  has  made 
a road  to  heaven  for  sinners,  but  it  does  not  suit  sluggards. 
Those  who  reach  the  celestial  city  are  pilgrims  and  not  lie-a- 
beds. Neglect  is  a sure  way  to  hell  ; but  we  must  strive  to 
enter  in  at  the  strait  gate,  and  so  run  that  we  may  obtain.  If 
you  let  your  farm  alone  it  will  be  overrun  with  weeds,  and  if 
your  heart  be  let  alone  it  will  be  eaten  up  with  sins.  Nothing 
comes  of  sloth  but  rags  and  poverty  here,  and  damnation  here- 
after. Let  idlers  in  Zion  note  this. 

It  is  wonderful  how  difficulties  vanish  from  the  path  of  the 
righteous  ! In  travelling  up  the  Rhine  you  appear  to  be  land- 
locked, but  as  the  steamer  proceeds  you  perceive  a clear  pas- 
sage ; a sudden  bend  enables  you  to  see  the  opening  between 
the  hills.  The  road  of  Israel  seemed  blocked  at  the  Red  Sea, 
and  again  at  the  Jordan  ; but  as  they  were  following  the 
Divine  Leader,  he  made  a way  for  them  through  the  waters. 
Old  Roman  roads  are  still  visible  which  were  thrown  up  along 
the  sides  of  hills  and  across  valleys  ; these  were  plain  enough 
to  be  followed  by  the  least  familiar  traveller  ; even  so  hath  the 
Lord  cast  up  the  road-way  of  his  people,  and  they  shall  not 
miss  it.  “ The  way-faring  man,  though  a fool,  shall  not  err 
therein.’’ 

The  spiritually  negligent  involve  themselves  in  much  sorrow. 
Neglecting  prayer  and  other  means  of  grace,  they  seek  spiritual 
case  ; but  if  they  are  God’s  children  they  do  not  find  it,  but 
sow  for  themselves  abundant  thorns  of  regret  and  depression. 
I know  of  a surety  that  the  diligent  Christian  is  the  only  happy 
Christian.  True  religion  is  above  all  other  things  a business 
which  is  not  only  worth  doing,  but  is  worth  doing  well.  High 
farming  in  the  fields  of  the  soul  is  the  only  farming  which  pays. 


LVI. 


JjJrou.  xt)i.  2. — “!3lll  tl)etDogaof  a man  are  dean  in  l)ia 
ou)u  eges ; but  tl)e  Corir  meigljctl)  tlje  spirits.” 

Occasionally  in  seasons  of  collapse  and  disaster  great  discov- 
eries are  made  concerning  those  who  appeared  to  be  commer- 
cially sound  but  turn  out  to  be  rotten.  Then  the  whole 
machinery  of  financing  is  laid  bare,  and  things  which  directors 
and  managers  have  thought  to  be  right  have  been  seen  to  be 
utter  robbery.  All  looked  solid  and  substantial  until  the  in- 
evitable crash  came,  and  then  no  man  felt  that  he  could  trust 
his  neighbor.  No  doubt  these  schemers  thought  their  ways 
clean,’’  but  the  event  discovered  their  dirty  hands. 

Spiritual  failures  of  like  kind  occur  in  the  church.  Great 
reputations  explode,  high  professions  dissolve.  Men  readily 
cajole  themselves  into  the  belief  that  they  are  right,  and  are 
doing  right.  They  misapply  Scripture,  misinterpret  provi- 
dence, and,  in  general,  turn  things  upside  down  ; but  the  in- 
exorable judgment  overtakes  them  ; a weighing  time  comes 
and  their  professions  are  exposed.  Niagara  is  at  the  end  of 
the  fatal  rapid  of  self-deception  ; the  self-satisfied  pretender 
descends  with  a plunge  to  sure  destruction. 

Let  us  practically  consider  some  of  the  “ ways”  which  ap- 
pear to  be  “ clean,”  but  are  not  so,  when  the  Lord  comes  to 
weigh  the  spirits. 

I.  The  ways  of  the  openly  wicked.  Many  of  these  are 
‘‘  clean”  in  their  own  eyes. 

To  effect  this  self-deception  : 

They  give  pretty  names  to  sin. 


264 


MY  SERMON-NOTES. 


They  think  ill  of  others,  making  them  out  to  be  much 
worse  than  themselves,  and  finding  in  this  an  excuse 
for  themselves, 

They  claim  to  have  many  admirable  qualities,  and  fine 
points. 

They  urge  that  if  imperfect  they  cannot  help  it. 

They  also  seriously  resolve  to  amend  ; but  never  do  so. 

Men  do  with  themselves  as  financiers  do  with  companies  : 

They  put  down  doubtful  assets  as  certain  property. 

They  reckon  expectations  as  receipts. 

They  tear  out  pages  from  the  account-book. 

They  conceal  damaging  facts  and  ruinous  entangle- 
ments. 

They  cook  the  accounts  in  all  sorts  of  ways,  and  make 
groundless  promises. 

The  Lord’s  trial  will  bo  thorough  and  decisive.  He 
weighs  with  accurate  balances  and  weights  ; and  he 
looks  not  only  to  the  open  way  but  to  the  inner  spirit. 

II.  The  WAYS  OF  THE  GODLESS. 

These  often  boast  that  they  are  better  than  the  religious. 

They  pretend  that  their  superior  intellects  prevent  their 
being  believers  ; they  must  doubt  because  they  are 
clever. 

They  extol  regard  to  the  second  table  of  the  Law  as 
being  far  more  important  than  any  service  rendered 
to  God  himself. 

They  will  not  be  held  accountable  for  their  creed,  or  be 
judged  for  rejecting  a few  crabbed  dogmas. 

But  all  these  shall  be  weighed  in  the  balances  and  found 
wanting. 

III.  The  ways  of  the  outward  religionist.  These  seem 

“ clean.” 

His  observance  of  ceremonies. 

His  regular  attendance  at  worship. 


LVI. 


THINGS  ARE  NOT  WHAT  THEY  SEEM. 


265 


His  open  profession  of  religion. 

His  generosity  to  the  cause,  and  general  interest  in  good 
things. 

Thus  ministers,  deacons,  members,  etc.,  may  boast,  and  yet 
when  the  Lord  weighs  their  spirits  they  may  be  castaways. 

lY.  The  ways  of  the  covetous  professor.  His  ways  are 
specially  clean.’’ 

His  greed  keeps  him  from  expensive  sins,  and  therefore 
he  gives  himself  credit  for  self-denial. 

He  stints  the  cause  of  God  and  the  poor. 

He  oppresses  his  workmen  in  their  wages. 

He  makes  hard  bargains,  drives  debtors  to  extremes, 
takes  undue  advantage,  and  is  a skinflint  to  all  around 
him. 

The  Lord  says  of  him,  covetousness  which  is  idolatry.” 

V.  The  ways  of  the  worldly  professor.  He  thinks  him- 

self clean.”  Let  him  honestly  consider  whether 
he  is  ‘‘  clean”  : 

In  his  secret  life  ? In  his  private  and  hidden  indul- 
gences ? 

In  his  pleasures  and  amusements  ? 

In  his  company  and  conversation  ? 

In  his  forsaken  closet,  forgotten  Bible,  lukewarm  relig- 
ion, etc. 

What  a revelation  when  the  weighing  of  his  spirit  comes  ! 

VI.  The  ways  of  the  secure  backslider.  He  dreams  that 

his  way  is  ‘‘  clean,”  when  a little  observation  will 
show  him  many  miry  places  : 

Decline  in  private  prayer.  Job  xv.  4. 

Sin  gradually  getting  the  upper  hand.  Jer.  xiv.  10. 
Conversation  scantily  spiritual.  Eph.  v.  4. 

Scriptures  little  read.  Hos.  viii.  12, 

Heart  growing  hard.  Heb.  iii.  13. 


MY  SERMON-NOTES. 


2m 


Religion  almost  destitute  of  life.  Rev.  iii.  1. 

Pride  cropping  up  in  many  directions.  Deut.  viii.  14. 
The  Lord  gives  him  a weighing  in  trial  and  temptation  ; 
then  there  follows  an  opening-up  of  deceit  and  hypocrisy. 

VII.  The  ways  of  the  deceived  man.  He  writes  pleasant 
things  for  himself,  and  yet  all  the  while  he  is  a spirit- 
ual bankrupt. 

Failed  in  true  faith  in  Jesus. 

Failed  in  real  regeneration. 

Failed  in  heart-work  and  soul-service  for  the  Lord. 
Failed  forever.  Will  our  hearer  do  this  ? 


Comparisons. 

How  beautiful  all  things  look  when  winter  has  bleached 
them  ! What  a royal  bed  is  to  be  seen  in  yonder  corner  ! 
The  coverlet  is  whiter  than  any  fuller  on  eaith  could  white  it  ! 
Here  might  an  angel  take  his  rest,  and  rise  as  pure  as  when  he 
reclined  upon  it.  Pshaw  ! it  is  a dunghill,  and  nothing  more. 

All  the  ships  that  came  into  the  harbor  were  claimed  by  one 
person  in  the  city.  He  walked  the  quay  with  a right  royal  air, 
talked  largely  about  owning  a navy,  and  swaggered  quite  suffi- 
ciently had  it  been  so.  How  came  he  to  be  so  wealthy  ? 
Listen,  he  is  a madman.  He  has  persuaded  himself  into  this 
folly,  but  in  truth  he  has  not  a tub  to  call  his  own.  What 
absurdity  ! Are  not  many  the  victims  of  even  worse  self- 
deception  ? They  are  rich  and  increased  in  goods  according  to 
their  own  notion  ; yet  they  are  naked,  and  poor,  and  miserable. 

‘‘  This  must  be  the  right  way,  see  how  smooht  it  is  ! How 
many  feet  have  trodden  it  !’’  Alas  ! that  is  precisely  the  mark 
of  the  broad  road  which  leadeth  to  destruction. 

‘ ‘ But  see  how  it  winds  about,  and  what  a variety  of  direc- 
tions it  takes  ! It  is  no  bigot’s  unbending  line.^’  Just  so  ; 


LVI.  ‘^THINGS  ARE  NOT  WHAT  THEY  SEEM.’^  267 


therein  it  proves  itself  to  be  the  wrong  road  ; for  truth  is  one 
and  unchanging. 

‘‘  But  I like  it  so  much.’’  This  also  is  suspicious  ; for  what 
an  unrenewed  man  is  so  fond  of  is  probably  an  evil  thing. 
Hearts  go  after  that  which  is  like  themselves,  and  graceless 
men  love  graceless  ways. 

Would  you  have  me  go  that  narrow  and  rough  road?” 
Yes,  we  would  ; for  it  leadeth  unto  life  ; and  though  few  there 
be  that  find  it,  yet  those  who  do  so  declare  that  it  is  a way  of 
pleasantness.  It  is  better  to  follow  a rough  road  to  heaven 
than  a smooth  road  to  hell. 


LVII. 

|Jrot).  nx.  2. — “ ®l)c  Corit  yonbmtl)  tlje  I)£art0.'' 

The  heart  among  the  Hebrews  is  regarded  as  the  source  of 
wit,  understanding,  courage,  grief,  pleasure,  and  love.  We 
generally  confine  it  to  the  emotions,  and  especially  the  affec- 
tions, and,  indeed,  these  are  so  important  and  infiuential  that 
we  may  well  call  them  the  heart  of  a man’s  life. 

Now  we  cannot  read  the  heart,  much  less  ponder  or  weigh  it. 
We  can  only  judge  our  fellow-men  by  their  actions  ; but  of 
motive  and  actual  condition  before  God  we  cannot  form  a true 
estimate,  nor  need  we  do  so.  This,  however,  the  Lord  can  do 
as  easily  as  a goldsmith  judges  silver  and  gold  by  weight.  He 
knows  all  things,  but  he  is  pleased  to  show  us  the  strictness  of 
his  examination  by  the  use  of  the  metaphor  of  weighing.  He 
takes  nothing  for  granted,  he  is  not  swayed  by  public  opinion 
or  moved  by  loud  profession  ; he  brings  everything  to  the  scale, 
as  men  do  with  precious  things,  or  with  articles  in  which  they 
suspect  deception.  The  Lord’s  tests  are  thorough  and  exact. 
The  shekel  of  the  sanctuary  was  double  that  which  was  used 
for  common  weighings,  so  at  least  the  Rabbis  tell  us  ; those 
who  profess  to  be  saints  are  expected  to  do  more  than  others. 
The  sanctuary  shekel  was  the  standard  to  which  all  common 
weights  ought  to  be  conformed.  The  law  of  the  Lord  is  the 
standard  of  morals.  The  balances  of  God  are  always  in  order, 
always  true  and  exact. 

I.  The  weighing  of  hearts. 

1.  God  has  already  performed  it.  Every  man’s  purpose, 
thought,  word,  and  action  is  put  upon  the  scale  at 


LVII.  PONDERING  HEARTS. 


269 


the  first  moment  of  its  existence.  God  is  not  at  any 
instant  deceived. 

2.  The  law  under  which  we  live  daily  weighs  us  in  public 

and  in  private,  and  by  our  disobedience  discovers  the 
short  weight  of  our  nature,  the  defect  of  our  heart. 

3.  Trials  form  an  important  order  of  tests.  Impatience, 

rebellion,  despair,  backsliding,  apostasy,  have  fol- 
lowed upon  severe  affliction  or  persecution. 

4.  Prosperity,  honor,  ease,  success,  are  scales  in  which 

many  are  found  wanting.  Praise  arouses  pride, 
riches  create  worldliness,  and  a mean’s  deficiencies  are 
found  out.  Prov.  xxvii.  21. 

5.  Great  crises  in  our  own  lives,  in  families,  in  religious 

thought,  in  public  affairs,  etc.  are  weights  and  scales. 
A man's  heart  can  hardly  be  guessed  at  when  all  goes 
on  steadily. 

6.  Truth  is  ever  heart-searching.  Some  left  Jesus  when  he 

preached  a certain  doctrine.  Hearts  are  weighed  by 
their  treatment  of  the  truth.  When  they  refuse 
God^s  word  that  word  condemns  them. 

7.  The  moment  after  death,  and  specially  the  general  judg- 

ment, will  be  heart-weighing  times. 

II.  The  hearts  which  are  weighed. 

They  greatly  vary,  but  they  may  be  divided  roughly  into 
three  classes,  upon  which  we  will  dwell,  hoping  that 
our  hearers  will  judge  themselves. 

1.  Hearts  which  are  found  wanting  at  once. 

The  natural  heart.  All  who  have  been  unchanged  come 
under  this  ; even  the  good-hearted  man  at  bottom.’’ 
The  double  heart.  Undecided,  double-minded,  false. 
‘‘  Their  heart  is  divided,  now  shall  they  be  found 
faulty.  ” Hosea  x.  2. 

The  heartless  heart.  No  decision,  energy,  or  serious- 
ness. He  is  a silly  dove  without  heart.”  Hosea 
vii.  7. 


270 


MY  SEllMON-NOTES. 


The  perverse  heart.  Rebellious,  wilful,  sinful. 

The  unstable  heart.  Impressions  forgotten,  promises 
broken,  etc. 

The  proud  heart.  Self-righteous,  confident,  arrogant, 
defiant. 

The  hard  heart.  Unaffected  by  love  or  terror.  Obsti- 
nate. Resisting  the  power  of  the  Holy  Ghost. 

2.  Hearts  which  turn  out  to  he  wanting  on  further  weighing, 

‘ ‘ Another  heart,  ’ ^ such  as  Saul  had.  A new  phase  of 
feeling,  but  not  a new  nature. 

A humbled  heart,  like  that  of  Ahab  when  Elijah  had 
prophesied  his  ruin.  Humbled,  but  not  humble  ; 
turned,  but  not  turned  from  iniquity. 

A deceived  heart.  Thinks  itself  good,  but  is  not. 

5.  Hearts  which  are  of  good  weight. 

The  trembling  heart  : penitent,  afraid  of  sin,  etc. 

The  tender  heart  : sensitive,  affectionate,  longing. 

The  broken  heart  : mourning,  pining,  humble,  lowly. 

The  pure  heart  : loving  only  that  which  is  good  and 
clean,  mourning  sin  in  itself  and  others,  sighing  for 
holiness. 

The  upright  heart  : true,  just,  sincere,  etc. 

The  perfect  heart : earnest,  honest,  resolute,  conse- 
crated, intent,  united,  etc. 

The  fixed  heart  : resting  firmly,  abiding  steadfastly,  etc. 

Is  your  heart  ready  for  the  weighing  ? Have  you  no  fear  of 
the  final  trial  ? Is  this  confidence  well  founded  ? 

Is  Jesus  enthroned  therein  by  faith  ? 

If  so,  you  need  not  fear  any  weighing. 

If  not,  what  will  you  do  when  the  King  sets  up  the  final 
scales  ? 


Sundry  Helps. 

Heaven’s  Sovereign  saves  all  beings,  but  himself, 
That  hideous  sight,  a naked  human  heart. 

— Young, 


LYII.  POISTDERING  HEARTS. 


271 


In  the  reign  of  King  Charles  I.  the  goldsmiths  of  London 
had  a custom  of  weighing  several  sorts  of  their  precious  metals 
before  the  Privy  Council.  On  this  occasion  they  made  use  of 
scales,  poised  with  such  exquisite  nicety  that  the  beam  would 
turn,  the  master  of  the  company  affirmed,  at  the  two  hundredth 
part  of  a grain.  Noy,  the  famous  attorney. general,  replied, 
“ I shall  be  loath,  then,  to  have  all  my  actions  weighed  in  these 
scales. “ With  whom  I heartily  concur,’’  says  the  pious 
Hervey,  ‘‘  in  relation  to  myself  ; and  since  the -balances  of  the 
sanctuary,  the  balances  in  God’s  hand,  are  infinitely  exact,  oh  ! 
what  need  have  we  of  the  merit  and  righteousness  of  Christ, 
to  make  us  acceptable  in  his  sight,  and  passable  in  his  esteem.’^ 

My  balances  are  just, 

My  laws  are  equal  weight  ; 

The  beam  is  strong,  and  thou  mayst  trust 
My  steady  hand  to  hold  it  straight. 

Were  thine  heart  equal  to  the  world  in  sight, 

Yet  it  it  were  nothing  worth,  if  it  should  prove  too  light. 
***Hs**** 

But  if  thou  art  asham’d 
To  find  thine  heart  so  light. 

And  art  afraid  thou  shalt  be  blam’d. 

I’ll  teach  thee  how  to  set  it  right. 

Add  to  my  law  my  gospel,  and  there  see 
My  merits  thine,  and  then  the  scales  will  equal  be. 

— Christopher  Harvey,  Schola  CordisH 

In  tbe  mythology  of  the  heathen,  Momus,  the  god  of  fault- 
finding, is  represented  as  blaming  Vulcan,  because  in  the 
human  form,  which  he  had  made  of  clay,  he  had  not  placed  a 
window  in  the  breast,  by  which  whatever  was  done  or  thought 
there  might  easily  be  brought  to  light.  We  do  not  agree  with 
Momus,  neither  are  we  of  his  mind  who  desired  to  have  a win- 
dow in  his  breast  that  all  men  might  see  his  heart.  If  we  had 
such  a window  we  should  pray  for  shutters,  and  should  keep 
them  closed. 


LVIII. 

|Jrot).  *nii.  23. — “ Bug  tl)e  trutl),  anir  sell  it  not.” 

When  describing  the  pilgrims  passing  through  Vanity  Fair, 
Mr.  Banyan  says  : 

That  which  did  not  a little  amuse  the  merchandisers  was, 
that  these  pilgrims  set  very  light  by  all  their  wares  ; they 
cared  not  so  much  as  to  look  upon  them  ; and  if  they  called 
upon  them  to  buy,  they  would  put  their  fingers  in  their  ears 
and  cry,  ‘ Turn  away  mine  eyes  from  beholding  vanity  ; ^ and 
look  upward,  signifying  that  their  traffic  was  in  heaven. 

‘‘  One  chanced,  mockingly,  beholding  the  carriage  of  the 
men,  to  say  unto  them,  ‘ What  will  ye  buy  ? ’ But  they,  look- 
ing gravely  upon  him,  said,  ‘ We  buy  the  truth.’  ” 

The  true  Christian  is  like  the  merchantman  who  sought 
goodly  pearls  ; he  sought  them  to  buy  them  ; he  bought  them 
with  all  that  he  had. 

Let  us  carefully  consider 

I.  The  commodity:  “the  truth.” 

1.  Doctrinal  truth.  The  gospel.  The  three  B’s — ruin,  re- 
demption, and  regeneration.  The  doctrines  of  grace. 

These  are  the  genuine  articles  ; but  counterfeits  are  in 
the  market. 

A gospel  buyer  must  learn  to  discriminate,  so  as  to  reject 
Salvation  without  Christ  as  Cod. 

Pardon  without  an  atoning  sacrifice. 

Life  without  the  new  birth. 

Regeneration  without  faith.  • 

Faith  without  works. 

Safety  without  perseverance  in  holiness. 


LVIII.  TO  HEAVENLY  MERCHANTMEN. 


273 


2.  Experimental  truth.  The  new  birth  and  the  heavenly  life 

are  real  gems.  But  of  these  there  are  base  imita- 
tions. 

Discriminate  between  true  religion  and 
Faith  without  repentance. 

Talk  without  feeling. 

Life  without  struggles. 

Confidence  without  examination. 

Perfection  without  humility, 

3.  Practical  truth.  Truth  as  a matter  of  act  and  deed. 

Take  care  not  to  seem  what  you  are  not. 

Never  do  what  you  are  ashamed  of. 

Never  be  wilfully  ignorant  of  what  you  should  know. 

II.  The  purchase  : buy  the  truth.”  Here  let  us  at  once 

1.  Correct  an  error.  Strictly  speaking,  truth  and  grace  can- 

not be  either  bought  or  sold.  Yet  Scripture  says, 
“ Buy  wine  and  milk  without  money  and  without 
price.” 

2.  Expound  the  word.  It  is  fitly  chosen  ; for  in  order  to 

be  saved  we  should  be  ready  to  buy  truth  if  it  were 
to  be  bought  : 

To  give  up  every  sin,  fulfil  all  righteousnses,  and  give 
that  we  have,  if  such  were  the  price. 

To  be  right  with  God  by  earnest  watchfulness  as  much 
as  if  everything  depended  upon  ourselves. 

To  be  ready  to  endure  every  test,  make  every  search, 
etc. 

To  run  every  risk,  bear  every  cross,  give  up  every 
worldly  pleasure  in  order  to  be  true  to  Jesus. 

3.  Paraphrase  the  sentence. 

Buy  what  is  truly  the  truth. 

Buy  all  the  truth. 

Buy  only  the  truth. 

Buy  the  truth  at  any  price. 

Buy  now  the  truth. 


274 


MY  SERMON-NOTES. 


4.  Give  reasons  for  the  purchase. 

It  is  in  itself  most  precious. 

You  need  it  at  this  moment  for  a thousand  useful  pur- 
poses. 

You  will  need  it  in  time  and  in  eternity. 

5.  Direct  you  to  the  market. 

Buy  of  me/’  saith  Christ. 

The  market-day  is  now  on,  Come,  buy.” 

6.  Repeat  the  text  : ‘‘  Buy  the  truth.” 

Not  merely  hear  about  it. 

Nor  rest  content  with  commending  it  to  others. 

Nor  satisfied  just  to  know  about  it. 

Nor  content  with  heartily  wishing  for  it. 

Nor  be  content  with  intending  to  buy  it. 

But,  ‘‘  buy  the  truth  down  with  the  cash,  conclude 
the  bargain,  secure  the  estate. 

III.  The  prohibition  : Sell  it  not.”  Purchase  it  as  a per- 

manent investment,  not  to  be  parted  with. 

Some  sell  it  for  a livelihood  ; for  respectability  ; for 
repute  of  being  scientific  and  thoughtful  ; to  gratify 
a friend  ; for  the  pleasure  of  sin  ; for  nothing  at  all 
but  mere  wantonness  ; but  you  must  hold  to  it  as  for 
life  itself. 

Buy  it  at  any  price  and  sell  it  at  no  price. 

You  still  need  it. 

It  has  well  repaid  you  hitherto. 

You  cannot  better  yourself  by  bartering  it  for  the  whole 
world. 

You  are  lost  without  it.  Sell  it  not  ! 


Hints  to  Buyers. 

Solomon  bids  us  ‘‘  buy  the  truth,”  but  doth  not  tell  us  what 
it  must  cost,  because  we  must  get  it  though  it  be  never  so  dear. 
We  must  love  it  both  shining  and  scorching.  Every  parcel  of 


LVIII.  TO  HEAVENLY  MERCHANTMEN. 


275 


truth  is  precious  as  the  filinnrs  of  gold  ; we  must  either  live 
with  it,  or  die  for  it.  As  Ruth  said  to  Naomi,  “ Whither 
thou  goest  I will  go,  and  where  thou  lodgest  I will  lodge,  and 
nothing  but  death  shall  part  thee  and  me”  (Ruth  i.  16,  17)  ; 
so  must  gracious  spirits  say,  Where  truth  goes  I will  go,  and 
where  truth  lodges  I will  lodge,  and  nothing  but  death  shall 
part  me  and  truth.  A man  may  lawfully  sell  his  house,  land, 
and  jewels,  but  truth  is  a jewel  that  exceeds  all  price,  and 
must  not  be  sold  ; it  is  our  heritage.  “ Thy  testimonies  have 
I taken  as  an  heritage  forever.”  Ps.  cxix.  111.  It  is  a legacy 
which  our  forefathers  have  bought  with  their  blood,  which 
should  make  us  willing  to  lay  down  anything,  and  to  lay  out 
anything,  that  we  may,  with  the  wise  merchant  in  the  gospel 
(Matt.  xiii.  45),  purchase  the  precious  pearl,  which  is  more 
worth  than  heaven  and  earth,  and  which  will  make  a man  live 
happy,  die  comfortably,  and  reign  eternally. — Thomas  Brooks, 

Now,  as  I said,  the  way  to  the  Celestial  City  lies  jin^t 
through  this  town  where  this  lusty  fair  is  kept  ; and  he  that 
would  go  to  the  city,  and  yet  not  go  through  this  town,  must 
needs  go  cut  of  the  w^orld.  The  Prince  of  princes  himself, 
when  here,  went  through  this  town  to  his  own  country,  and 
that  upon  a fair-day  too.  Yea,  and  as  I think,  it  was  Beelze- 
bub, the  chief  lord  of  this  fair,  that  invited  him  to  buy  of  its 
vanities  ; yea,  would  have  made  him  lord  of  the  fair,  would  he 
but  have  done  him  reverence  as  he  went  through  the  town  ; 
yea,  because  he  was  such  a person  of  honor,  Beelzebub  had 
him  from  street  to  street,  and  showed  him  all  the  kingdoms  of 
the  world  in  a little  time,  that  he  might,  if  possible,  allure  that 
blessed  One  to  cheapen  and  buy  some  of  his  vanities  ; but  he 
had  no  mind  to  the  merchandise,  and  therefore  left  the  town 
without  laying  out  so  much  as  one  farthing  upon  these  vanities. 
This  fair,  therefore,  is  an  ancient  thing,  of  long  standing,  and 
a very  great  fair. — Bunyan, 


LIX. 

|Jrot).  -ttiu.  26. — “iHg  0on,  gioe  me  tl)tnc  [)eart.” 

It  is  wisdom  that  here  speaks.  Wisdom  is  but  another  name 
for  God,  or,  better  still,  for  the  Lord  Jesus,  who  is  incarnate 
wisdom.  The  request  is  for  the  heart,  the  affections,  the 
centre  of  our  being.  Give  me  thine  heart”  is  the  first,  the 
daily,  the  chief,  the  ultimate  demand  of  the  good  Spirit. 

I.  Love  prompts  this  request  of  wisdom. 

1.  Only  love  will  thus  seek  love.  What  cares  indifference 

for  the  love  of  others  ? If  it  can  serve  its  turn  by 
their  hands,  their  hearts  may  go  where  they  choose. 

2.  Only  for  love  would  wisdom  seek  the  hearts  of  such  poor 

things  as  we  are.  What  service  can  we  render  to 
him  whom  angels  adore  ? What  matters  our  love  or 
hate  to  him  ? 

3.  Yet  wisdom  gains  a son  when  the  heart  is  given  to  it  ; 

for  no  one  is  a true  son  who  does  not  love.  “ He 
that  loveth  is  born  of  God.” 

4.  If  a son  already,  God’s  love  bids  us  become  yet  more 

wise  by  a more  complete  yielding  of  the  heart  to 
God,  to  Christ,  to  wisdom.  We  cannot  push  this 
precept  too  far. 

II.  Wisdom  persuades  us  to  obey  this  loving  request. 

It  is  for  our  lasting  good  to  love  the  Lord  and  his  wisdom. 
1.  Evil  lovers  will  seek  us,  and  our  hearts  will  be  given  to 
one  or  other.  To  our  ruin  or  our  ennobling  the 
choice  will  be.  He  who  has  the  heart  has  the  man. 


LIX.  wisdom’s  request  to  her  son. 


277 


2.  It  is  well  to  be  engaged  with  the  highest  love  that  we 

may  overcome  the  lower.  God’s  servant  cannot  be 
Satan’s  slave. 

3.  It  will  please  God  for  us  to  love  him  ; a father  is  charmed 

with  the  love  of  his  little  child.  What  an  honor,  a 
heritage,  a heaven,  to  be  allowed  to  love  the  Lord  ! 

4.  Nothing  else  can  please  him.  Whatever  we  do  without 

our  hearts  will  grieve  him  ; it  will  be  an  empty  for- 
mality. Fish  were  never  offered  to  God,  for  they 
could  not  come  to  the  altar  alive.  The  heathen  reck- 
oned it  to  be  a fatal  omen  when  the  heart  of  the 
victim  was  not  sound. 

5.  He  deserves  our  heart,  for  he  made  it,  he  keeps  it  beat- 

ing, he  cheers  it,  he  bought  it,  he  prepares  it  for 
heaven  ; he  gives  heart  for  heart — his  own  love  for 
ours. 

6.  There  is  no  getting  wisdom  without  giving  the  heart  to  it. 

God  will  not  give  himself  to  the  heartless.  Nothing 
can  be  done  well  unless  the  heart  is  thrown  into  it. 

III.  Love  would  have  us  obey  the  request  wisely. 

At  once — give  God  your  heart.  Delay  is  wicked  and 
injurious. 

Freely — give  God  your  heart  ; it  cannot  be  done  else. 
Force  cannot  compel  love  ; the  gift  must  be  spon- 
taneous. 

Altogether  give  God  your  heart.  Half  a heart  is  no 
heart.  A divided  heart  is  dead.  God  is  not  the 
God  of  the  dead.” 

Once  for  all  give  him  your  heart,  and  let  it  remain  in 
his  keeping  forever. 

Where  is  your  heart  now  ? 

What  state  is  it  in  ? Is  it  not  cold,  worldly,  restless  ? 
Come  and  believe  in  Jesus,  that  you  may  receive  power 
to  become  a son  of  God,  and  serve  him  with  loving 
heart. 


278 


MY  SERMO:Nr-NOTES. 


Choice  Quotations. 

Of  all  the  suitors  which  come  unto  you,  it  seems  there  is 
none  which  hath  any  title  to  claim  the  heart  but  God,  who 
challengeth  it  of  you,  calling  you  by  the  name  of  a son  (Mai. 
i.  6),  as  if  he  should  say.  Thou  shalt  give  it  to  thy  Father, 
which  gave  it  to  thee.  Art  thou  my  son  ? My  sons  give  me 
their  hearts,  and  by  this  they  know  that  I am  their  Father,  if 

1 dwell  in  their  hearts,  for  the  heart  is  the  temple  of  God 
(1  Cor.  vi.  16)  ; therefore,  if  thou  be  his  son,  thou  wilt  give 
me  thy  heart. 

Canst  thou  deny  him  anything,  whose  goodness  created  us, 
whose  favor  elected  us,  whose  mercy  redeemed  us,  whose 
wisdom  converted  us,  whose  grace  preserved  us,  whose  glory 
shall  glorify  us  ? Oh,  ‘Mf  thou  knewest,^^  as  Christ  said  to 
the  woman  of  Samaria — ‘‘  if  thou  knewest  who  it  is  that  saith 
unto  thee”  give  me  thy  heart,  thou  wouldst  say  unto  him,  as 
Peter  did  when  Christ  would  wash  his  feet  (John  xiii.  9), 

Lord,  not  my  feet  only,  but  my  hands  and  my  head  not 
my  heart  only,  but  all  my  body,  and  my  thoughts,  and  my 
words,  and  my  works,  and  my  goods,  and  my  life  ; take  all 
that  thou  hast  given.  ...  If  ye  ask  me,  why  you  should 
give  your  hearts  to  God  ? I do  not  answer  like  the  disciples 
which  went  for  the  ass  and  colt,  The  Lord  hath  need” 
(Matt.  xxi.  3),  but  you  have  need.  If  ever  the  saying  were 
true  (Acts  xx.  35),  “ It  is  more  blessed  to  give  than  to  take,” 
more  blessed  are  they  which  do  give  their  hearts  to  God  than 
they  which  take  possession  of  the  world. — Henry  Simth, 

My  son,  give  me  thine  heart.”  For  two  reasons  : Be- 
cause, 1.  Unless  the  heart  be  given,  nothing  is  given.  Hosea 
^ii.  14  ; Matt.  xv.  8,  9.  2.  If  the  heart  be  given,  all  is  given. 

2 Chron.  xxx.  13-20. — Hugh  StowelL 

No  possible  compromise.  Now,  most  people  think,  if  they 
keep  all  the  best  rooms  in  their  hearts  swept  and  garnished  for 
Christ,  that  they  may  keep  a little  chamber  in  their  heart’s  wall 
for  Belial  on  his  occasional  visits  ; or  a three-legged  stool  for 


LIX.  wisdom’s  request  to  her  sok. 


379 


him  in  the  heart’s  counting-house  ; or  a corner  for  him  in  the 
heart’s  scullery,  where  he  may  lick  the  dishes.  It  won’t  do  ! 
You  must  cleanse  the  house  of  him,  as  you  would  of  the 
plague,  to  the  last  spot.  You  must  be  resolved  that  as  all  you 
have  shall  be  God’s,  so  all  you  are  shall  be  God’s. — John  Ruskin. 

My  guilt  is  damnable,”  exclaimed  an  humble  saint,  “ in 
withholding  my  heart  ; because  I know  and  believe  his  love,  • 
and  what  Christ  has  done  to  gain  my  consent — to  what  ? — my 
own  happiness.” — (7.  Bridges, 

Give  thee  mine  heart  ? Lord,  so  I would, 

And  there’s  great  reason  that  I should, 

If  it  were  worth  the  having  ; 

Yet  sure  thou  wilt  esteem  that  good 
Which  thou  hast  purchased  with  thy  blood, 

And  thought  it  worth  thy  craving. 
********* 

Lord,  had  I hearts  a million, 

And  myriads  in  every  one 

Of  choicest  loves  and  fears  ; 

They  were  too  little  to  bestow 
On  thee,  to  whom  I all  things  owe 
I should  be  in  arrears. 

Yet,  since  my  heart’s  the  most  I have. 

And  that  which  thou  dost  chiefly  crave, 

Thou  shalt  not  of  it  miss. 

Although  I cannot  give  it  so 

As  I should  do,  I’ll  offer  it  though  : 

Lord,  take  it  ; here  it  is. 

— Christopher  Harvey,  ^^Schola  Cordis.^ ^ 

It  is  said  that  during  the  persecution  of  the  Papists  by  Queen 
Elizabeth,  certain  of  the  wealthy  Catholics  desired  to  save  their 
lives  by  an  open  compliance  with  her  intolerant  laws,  though 
they  remained  Romanists  at  heart.  To  their  inquiry  for  direc- 
tion it  is  reported  that  the  Pope  of  that  day  replied,  Only  let 
them  give  me  their  hearts,  and  they  may  for  this  time  do  as 
they  are  compelled  to  do.”  Whether  the  story  is  true  or  not, 
we  may  be  sure  that  if  the  evil  one  can  but  keep  the  heart,  he 
cares  little  what  outward  religion  is  practised. 


LX. 


|Jrot).  JXD.  2. — “ Jt  ta  tl)c  glorg  of  ®oir  to  tonaal  a 
tl)ing:  but  tl)c  l)onor  of  kinga  ia  to  acarcl)  out  a 
matter.” 

We  will  first  give  the  usual  interpretation.  It  is  God’s  glory 
to  conceal  many  things,  and  the  honor  of  kings  to  search  them 
out. 

But  this  must  be  taken  in  a limited  sense.  It  is  not  abso- 
lutely for  God’s  glory  to  conceal,  or  why  a revelation  at  all  ? 
Many  things  it  would  not  be  to  his  glory  to  conceal.  Most 
mysteries  are  not  so  much  concealed  by  any  act  of  God,  as 
hidden  from  their  very  nature  and  from  our  want  of  capacity 
to  understand  them.  The  divine  nature,  the  filiation  of  the 
Son  of  God,  the  complex  person  of  Jesus,  the  procession  of 
the  Holy  Ghost,  the  eternal  decrees,  and  so  forth,  are  not  so 
much  to  be  understood  as  believed. 

But  it  is  true  that  what  is  concealed  it  is  for  God’s  glory  to 
conceal. 

His  eternal  purpose  as  to  individuals,  who  as  yet  abide  in  sin. 

The  future,  and  especially  the  day  of  the  second  coming. 

The  connecting  link  in  doctrine,  between  predestination  and 
free  agency,  and  a thousand  other  matters.  These  are  con- 
cealed, and  there  is  wisdom  in  the  concealment,  therefore  we 
need  not  wish  to  know. 

But  to  me  this  seems  not  to  be  the  meaning. 

The  antithesis  is  not  complete.  It  is  rather  for  wise  men 
than  kings  to  search  out  the  secrets  of  nature  and  grace.  More- 
over, the  following  verse  would  not  allow  the  antithetical  sense. 

We  will  therefore  go  upon  another  tack,  and  first  ask.  What 


LX.  god’s  glory  IK  HIDIKG  SIK. 


281 


things  ought  kings  to  search  out  ? Here  is  the  pith  of  the 
matter. 

When  justice  is  baffled,  hoodwinked  by  bribes,  or  misled  by 
prejudice,  or  puzzled  by  falsehood,  it  is  to  a king’s  damage 
and  dishonor,  and  he  is  bound  to  search  the  matter  to  the  bot- 
tom. A magistrate’s  honor  lies  in  the  discovery  of  crime,  but 
the  glory  of  God  lies  in  his  graciously  and  justly  hiding  guilt 
from  view. 

With  God  no  search  is  needful,  for  he  sees  all  ; his  glory  is 
to  cover  that  which  is  plain  enough  to  his  eye,  to  cover  it  justly 
and  effectually. 

I.  That  it  is  God’s  glory  to  cover  sin. 

1.  The  guilt,  aggravations,  motives,  and  deceits  of  a life, 
the  Lord  is  able  to  remove  forever  by  the  atoning  blood. 

2.  Sin  which  is  known  and  confessed,  he  yet  can  cover  so 
that  it  shall  not  be  mentioned  against  us  any  more  forever. 

3.  He  can  do  this  justly  through  the  work  of  Jesus. 

4.  He  can  do  this  without  compensation  from  the  offender 
himself,  because  of  what  the  Substitute  has  done. 

5.  He  can  do  this  without  any  ill  effect  on  others  ; no  man 
will  think  that  God  connives  at  sin,  seeing  he  has  laid  its  pun- 
ishment on  Jesus. 

6.  He  can  do  this  without  injury  to  the  man  himself.  He 
will  hate  sin  none  the  less  because  he  escapes  punishment  ; but 
all  the  more  because  of  the  love  of  the  atoning  Lamb. 

7.  He  can  do  this  effectually  and  forever.  Sin  once  put  out 
of  sight  by  the  Lord  shall  never  be  seen  again.  Glorious 
gospel  this  for  guilty  ones. 

II.  This  SHOULD  BE  A GREAT  ENCOURAGEMENT  TO  SEEKING 

SOULS. 

1.  Not  to  attempt  to  cover  their  own  sin,  since  it  is  God’s 
work  to  hide  their  iniquities,  and  they  may  leave  it  with  him. 

2.  To  give  God  glory  by  believing  in  his  power  to  conceal 
sin,  even  their  own  crimson  sin. 


282 


MY  SERMON-NOTES. 


3.  To  believe  that  he  is  willing  to  do  it  at  this  moment  for 
them. 

4.  To  believe  at  once,  so  as  to  have  sin  covered  once  for  all. 

III.  This  should  be  a mighty  stimulus  to  saints. 

1.  To  glorify  God  in  covering  their  sin.  Let  them  talk  of 
pardon  with  exultation,  and  tell  how  the  Lord  casts  sin  behind 
his  back,  casts  it  into  the  depths  of  the  sea,  blots  it  out,  and 
puts  it  where  if  it  be  sought  for  it  cannot  be  found.  Jesus 

made  an  end  of  sin.’’ 

2.  To  aim  at  the  covering  of  the  sins  of  others  by  leading 
them  to  Jesus  that  their  souls  may  be  saved  from  death. 

3.  To  imitate  the  Lord  in  forgetting  the  sins  of  those  who 
repent.  AVe  are  to  put  away  forever  of  any  wrong  done  to 
ourselves,  and  to  treat  converts  as  if  they  had  not  disgraced 
themselves  aforetime.  When  we  see  a prodigal  let  us  “ bring 
forth  the  best  robe  and  put  it  on  him,”  that  all  his  nakedness 
may  be  concealed  and  his  rags  forgotten. 

Come  and  lay  bare  your  sin  that  the  Lord  may  conceal  it  at 
once. 


Studs  of  Silver. 

Thomas  Brooks  discussing  the  question.  Whether  the  sins  of 
the  saints  shall  be  publicly  declared  at  the  judgment  day, 
argues  that  they  will  not.  His  fifth  argument  is  this  : It  is  the 
glory  of  a man  to  pass  over  a transgression  : “ The  discretion 
of  a man  deferreth  his  anger  ; and  it  is  his  glory  to  pass  over 
a transgression”  (Prov.  xix.  11)  or  to  pass  by  it,  as  we  do  by 
persons  or  things  we  know  not,  or  would  take  no  notice  of. 
Now  is  it  the  glory  of  a man  to  pass  over  a transgression,  and 
will  it  not  much  more  be  to  the  glory  of  Christ  silently  to  pass 
over  the  transgressions  of  his  people  in  that  great  day  ? The 
greater  the  treasons  and  rebellions  are  that  a prince  passes  over 
and  takes  no  notice  of,  the  more  is  it  his  honor  and  glory  ; 
and  so  doubtless  it  will  be  Christ’s  in  that  great  day,  to  pass 


LX.  god’s  glory  Uf  HIDING  SIN. 


283 


over  all  the  treasons  and  rebellions  of  his  people,  to  take  no 
notice  of  them,  to  forget  them,  as  well  as  to  forgive  them. 

The  heathens  have  long  since  observed,  that  in  nothing  man 
came  nearer  to  the  glory  and  perfection  of  God  himself  than 
in  goodness  and  clemency.  Surely  if  it  be  such  an  honor  to 
man,  ‘‘  to  pass  over  a transgression,”  it  cannot  be  a dishonor  ^ 
to  Christ  to  pass  over  the  transgressions  of  his  people,  he  hav- 
ing already  buried  them  in  the  sea  of  his  blood.  Again,  said 
Solomon,  It  is  the  glory  of  God  to  conceal  a thing.”  Prov. 
XXV.  2.  And  why  it  should  not  make  for  the  glory  of  divine 
love  to  conceal  the  sins  of  the  saints  in  that  great  day  I know 
not. 

Of  this  truth  we  may  say,  what  Young  says  of  redemption  : 

“ A truth  so  strange  ! ’twere  bold  to  think  it  true  ; 

If  not  far  bolder  still  to  disbelieve.'’ 

Mrs,  Elizabeth  Fry' s labors  among  the  female  prisoners  at 
Newgate  owed  much  of  their  success  to  her  tenderness  in  deal- 
ing with  them.  I never  ask  their  crimes,  for  we  have  all 
come  short,”  was  her  quiet  reproof  to  some  one  curious  about 
a prisoner’s  offence. 

German  rationalists,  discussing  the  sins  of  the  patriarchs, 
were  designated  by  Dr,  Duncan  : “ Those  Ham-like  writers  !” 
lie  often  said,  “ Let  us  speak  tenderly  of  the  faults  of  the  Old 
Testament  saints.” 

There  is  no  pardon  so  complete  as  that  of  God.  He  forgets 
as  well  as  forgives.  He  restores  to  favor,  and  he  does  not 
think  he  has  done  enough  when  he  withdraws  his  anger,  for  he 
manifests  his  love.  An  act  of  amnesty  and  oblivion  has  been 
passed  concerning  the  believer’s  transgressions,  neither  can  any 
of  them  be  justly  charged  against  him  any  more.  The  atone- 
ment makes  it  as  just  for  God  to  pass  by  iniquity  as  it  would 
have  been  to  punish  it.  The  wound  is  so  healed  that  no  scar 
remains.  O Jehovah,  who  is  a God  like  unto  thee  ? In  this 
glorious  forgiveness  none  can  compare  with  thee. 


LXI. 


^pvot).  25. — “^0  colir  tDater0  to  a tl)ir0tg  0oul, 

00  10  goob  nitD0  from  a far  countrg.” 

It  is  only  on  liot  summer  days  tliat  we  can  appreciate  the 
illustration  here  employed  ; for  we  dwell  in  a well- watered 
country  where  thirst  is  readily  assuaged.  Yet  we  can  imagine 
ourselves  in  the  condition  of  Hagar,  Ishmael,  and  Samson  ; or 
of  a caravan  in  the  desert  ; or  of  poor  sailors  in  a boat  upon 
the  salt  sea  dying  for  a draught  of  water. 

When  separated  from  friends  by  their  journeying,  or  by  our 
own,  or  when  we  have  a trading  interest  in  foreign  ports,  or  a 
holy  concern  in  missions,  good  news  from  a far  country  is 
eminently  refreshing. 

We  shall  use  the  text  in  three  ways. 

I.  Good  news  for  sinners  from  god. 

Sin  put  men  into  a far  country,  but  here  is  the  good 
news  : 

1.  God  remembers  you  with  pity. 

2.  He  has  made  a way  for  your  return. 

3.  He  has  sent  a messenger  to  invite  you  home. 

4.  Many  have  already  returned,  and  are  now  rejoicing. 

5.  He  has  provided  all  means  for  bringing  you  home. 

6.  You  may  return  at  once.  “ All  things  are  ready. 

If  this  good  news  be  received  it  will  be  exceedingly  refresh- 
ing to  thirsty  souls.  To  others  it  will  be  commonplace. 

II.  Good  news  for  saints  from  heaven. 

1,  News  does  come  from  heaven.  By  the  Spirit’s  applica^ 


Lxr.  GOOD  KEWS. 


285 


tion  of  the  Word,  and  by  the  sweet  whispers  of 
Jesus’  love. 

2.  To  keep  up  this  intercourse  is  most  refreshing,  and  it  is 

very  possible  ; for  Jesus  delights  to  commune  with 
us,  the  Father  himself  loveth  us,  and  the  Holy  Spirit 
abideth  with  us  forever. 

3.  If  for  a while  suspended,  the  renewal  is  sweeter  than 

ever,  even  as  cold  water  is  doubly  refreshing  to  a 
specially  thirsty  soul. 

4.  The  news  itself  may  thus  be  summarized  : 

The  Father  on  the  throne  of  providence  works  all  things 
for  your  good. 

The  Lord  Jesus  is  interceding,  preparing  a place  for 
you,  and  representing  you  before  God. 

He  will  shortly  come  in  his  glory. 

Many  like  yourself  are  with  him  in  the  Father’s  house 
above. 

You  are  wanted  there  ; they  cannot  be  a perfect  family 
till  you  are  brought  home. 

Receive  this,  and  feel  the  attractions  of  heaven  drawing  you 
above  the  distractions  of  earth. 

III.  Good  news  for  heaven  from  earth. 

It  gives  joy  to  the  home  circle  to  hear  that  : 

1.  Sinners  are  repenting. 

2.  Saints  are  running  their  race  with  holy  diligence. 

3.  Churches  arc  being  built  up  and  the  gospel  is  spreading. 

4.  More  saints  are  ripening  and  going  home. 

Let  us  accept  the  message  of  love  and  be  happy  in  the 
Lord. 

Let  us  tell  the  glad  tidings  to  all  around. 

Scraps  of  News. 

The  Hawaiian  notions  of  a future  state,  where  any  existed, 
were  peculiarly  vague  and  dismal,  and  Mr.  Ellis  says  that  the 


286 


MY  SEUMON-isOTES. 


greater  part  of  the  people  seemed  to  regard  the  tidings  of  ora 
loa  ia  Jesu  (endless  life  by  Jesus)  as  the  most  joyful  news  they 
had  ever  heard,  “ breaking  upon  them,’’  to  use  their  own 
phrase,  like  light  in  the  morning.”  Will  my  spirit  never 
die  ? and  can  this  poor  weak  body  live  again  ?”  an  old  chief- 
tain exclaimed,  and  this  delighted  surprise  seemed  the  general 
feeling  of  the  natives. — From  ^^Six  Months  in  the  Sandwich 
Islands,^ ^ hy  Miss  Bird, 

Thirst  is  a blessed  thing,  if  cold  water  be  at  hand  ; cold 
water  is  a blessed  thing  to  those  who  thirst.  Needy  sinners 
get,  a gracious  Saviour  gives.  When  thirst  drinks  in  cold 
water,  when  cold  water  quenches  thirst,  the  giver  and  the 
receiver  rejoice  together.  While  the  redeemed  obtain  a great 
refreshment  in  the  act,  the  Redeemer  obtains  a greater  ; for 
himself  was  wont  to  say,  “It  is  more  blessed  to  give  than  to 
receive.” — W,  Arnot, 

The  words  remind  us  of  the  scanty  intercourse  in  the  old 
world  between  wanderers  and  the  home  they  had  left.  The 
craving  for  tidings  in  such  a case  must  be  as  a consuming 
thirst,  the  news  that  quenched  it  as  a refreshing  fountain. — 
Speaker'* s Commentary , 

Dr.  Field,  in  his  “ Journey  through  the  Desert,”  speaks  of 
being  upon  Mount  Sinai,  and  wTites  : “ Here  in  a pass  between 
rocks  under  a huge  granite  boulder  is  a spring  of  water,  which 
the  Arabs  say  never  fails.  It  was  very  grateful  in  the  heat  of 
the  day,  especially  as  we  found  snow  in  a cleft  of  the  rocks, 
which,  added  to  the  natural  coldness  of  the  spring,  gave  us 
ice- water  on  Mount  Sinai.” 


LXII. 


|Jroo.  10. — “€l)tnc  oum  fricnir,  anb  tl)2  fatljcr’s 
frienb,  forsake  not.” 

A man  may  have  many  acquaintances,  but  he  will  have  few 
friends  ; he  may  count  himself  happy  if  he  has  one  who  will 
be  faithful  to  him  in  time  of  trouble.  If  that  person  has  also 
been  kind  to  his  father  before  him,  he  should  never  be 
slighted,  much  less  alienated.  Eeal  friends  are  to  be  retained 
with  great  care,  and,  if  need  be,  with  great  sacrifice.  The 
wisdom  of  the  world  teaches  this,  and  inspiration  confirms  it. 

If  we  rise  into  a higher  sphere,  it  is  much  more  so.  There 
we  have  one  Friend — the  Friend  of  sinners,  who  in  infinite 
condescension  has  called  us  friends,  and  has  shown  that  greatest 
of  all  love — laying  down  his  life  for  his  friends.  To  him  we 
must  cleave  in  life  and  death.  To  forsake  him  would  be  horri- 
ble ingratitude. 

I.  Descriptive  title.  Thine  own  friend  and  thy  father’s 
friend.” 

1.  “ Friend  this  implies  kindness,  attachment,  help. 

2.  “ Father’s  friend  one  who  has  been  faithful,  unchang- 

ing, patient,  wise,  and  tried,  and  this  in  the  experi- 
ence of  our  own  father,  on  whose  judgment  we  can 
depend.  In  many  cases  the  best  medical  man  you 
can  have  is  the  family  physician,  who  knows  your 
parents’  constitutions  as  well  as  your  own.  The 
friend  of  the  family  should  ever  be  a welcome  guest. 

8.  Thine  own  friend,”  with  whom  you  have  enjoyed 
converse,  in  whom  you  can  safely  place  confidence, 


288 


MY  SERMOX-KOTES. 


with  whom  you  have  common  objects,  to  whom  you 
have  made  private  revelations. 

4.  Do  not  forget  the  other  side  of  friendship  ; thou  must  be 
a friend  to  him  whom  thou  callest  thy  friend.  “ He 
that  hath  friends  must  shew  himself  friendly.” 

In  all  these  points  our  Lord  Jesus  is  the  best  example  of  a 
friend,  and  it  is  well  for  us  to  set  him  in  the  forefront,  as  a 
Friend  that  sticketh  closer  than  a brother.”  This  is  my 
beloved,  and  this  is  my  friend.” 

II.  Suggestive  advice.  Forsake  not.” 

1.  What  it  does  not  suggest.  It  gives  no  kind  of  hint  that 

he  will  ever  forsake  us.  Hath  he  not  said,  I will 
never  leave  thee  nor  forsake  thee”  ? 

2.  In  what  sense  can  we  forsake  him  ? Alas  ! some  pro- 

fessed friends  of  Jesus  become  traitors,  others  follow 
afar  off,  grow  cold,  turn  to  the  world,  lose  fellow- 
ship, do  not  defend  his  cause,  etc. 

3.  What  seasons  tempt  us  to  it  ? Both  prosperity  and  ad- 

versity. Times  of  spreading  heresy,  worldliness,  in- 
fidelity, etc. 

4.  What  is  the  process  of  forsaking  ? Gradual  cooling  down 

leads  on  to  utter  turning  away.  By  degrees  we  see 
his  poor  people  despised,  his  doctrine  doubted,  his 
ways  forgotten,  his  cause  no  longer  aided,  and,  at 
last,  profession  given  up. 

5.  What  arc  the  signs  of  this  forsaking  ? They  can  be  seen 

in  the  heart,  heard  in  the  conversation,  marked  in  the 
absence  of  zeal  and  liberality,  and  at  length  detected 
in  actual  sins. 

6.  What  reasons  cause  forsaking  ? Pride,  deadness  of 

heart,  neglect  of  prayer,  love  of  the  world,  fear  of 
man,  etc. 

7.  What  arguments  should  prevent  it  ? Our  obligations,  his 

faithfulness,  our  vows,  our  danger  apart  from  him, 
etc. 


LXII.  THE  BEST  FRIEKD. 


289 


8.  What  in  the  end  comes  of  such  forsaking  ? 

All  manner  of  evils  follow,  to  ourselves,  to  his  cause,  to 
other  friends,  to  the  worldlings  around  us. 

Ill,  Consequent  resolve.  I will  cleave  to  him. 

Let  us  cling  to  Jesus. 

In  faith,  resting  alone  in  him. 

In  creed,  accepting  his  every  teaching. 

In  confession,  declaring  our  loyalty  to  him. 

In  practice,  following  his  footsteps. 

In  love,  abiding  in  fellowship  with  him. 

Forsake  not  Christ  when  he  is  persecuted  and  blas- 
phemed. 

Forsake  him  not  when  the  world  offers  gain,  honor, 
ease,  as  the  price  of  your  defection. 

Forsake  him  not  when  all  men  seem  to  desert  him,  and 
the  church  is  decaying  and  ready  to  die. 


Good  Words. 

He  hath  the  substance  of  all  bliss, 

To  whom  a virtuous  friend  is  given  ; 

So  sweet  harmonious  friendship  is, 

Add  but  eternity,  you’ll  make  it  heaven. 

— John  Norris, 

Hewitson  writes  : “ I think  I know  more  of  Jesus  Christ 
than  of  any  earthly  friend.”  Hence  one  who  knew  him  well 
remarked,  ‘‘  One  thing  struck  me  in  Mr.  Hewitson  : he  seemed 
to  have  no  gaps,  no  intervals  in  his  communion  with  God.”  — 
G,  S,  Bowes. 

The  Prime  Minister  of  Madagascar  presiding  at  a missionary 
meeting,  July  11th,  1878,  said,  “ I don’t  like  to  speak  about 
my  own  father  here  before  you  all,  but  I remember  one  young 
woman  whom  my  father  taught  to  read  the  Bible,  and  trained 
to  be  a Christian.  When  the  persecution  came  again  she  was 
accused,  convicted,  and  sentenced  to  death  for  being  a Chris- 


290 


MY  SERMON-NOTES. 


tian.  She  was  brought  here  to  be  thrown  over  this  rock,  and 
at  the  last  moment  was  oflEered  her  life  if  she  would  recant. 
But  she  refused,  crying  out,  ‘ No,  throw  me  over,  for  I am 
Christ’s.’  ” — Chronicle  of  the  London  Missionary  Society, 

AVe  must  not  forsake  our  own  friend,  for  that  would  be  to 
forsake  our  second  self  ; and  we  must  not  forsake  our  father’s 
friend,  for  that  would  make  us  guilty  of  a double  ingratitude 
of  the  basest  sort  that  we  can  practise  toward  men.  Our 
fathers’  friends,  if  they  are  honest,  are  the  best  possessions  that 
they  can  leave  us  ; and  if  Naboth  would  not  sell,  for  any  price, 
the  inheritance  left  him  by  his  father,  but  kept  it  in  spite  of  an 
Ahab  and  a Jezebel,  till  he  was  stoned,  shall  we  show  such 
irreverence  to  the  memory  of  our  fathers,  as  to  give  up,  with- 
out any  price,  the  most  precious  possessions  which  they  have 
bequeathed  us  ? Solomon  carried  on  his  father’s  friendly  in- 
tercourse with  Hiram,  and  spared  a traitor  to  his  crown  and 
dignity,  because  he  had  shared  with  his  father  in  all  his  afflic- 
tions. Behoboam  would  have  been  a wiser  and  happier  man  if 
he  had  followed  the  example  and  precept  of  his  father. — 
Dr,  O,  Lawson, 

Old  family  friends.  I.  Consider  some  of  our  father’s  old 
friends.  1.  The  Sabbath.  2.  The  sanctuary.  3.  The 

Saviour.  4.  The  Scriptures.  II.  Consider  some  reasons  for 
being  true  to  them.  1.  Because  of  what  they  have  done  for 
those  who  are  dear  to  us.  2.  Because  of  what  they  promise 
to  do  for  us.  3.  Because  of  what  they  have  already  done  for 
some  of  us. — Biblical  Museum, 

One  day  the  pulpit  of  the  Rev.  G.  Cowie,  of  Huntley,  was 
occupied  by  a minister  who  spoke  as  if  the  Holy  Spirit  was  not 
needed  either  by  saints  or  sinners.  After  the  sermon,  Mr. 
Cowie  stood  on  the  pulpit  stairs,  and  said  : “ Sirs,  hand  in  wi’ 
your  auld  freen,  the  Holy  Ghost  ; for  if  ye  ance  grieve  him 
awa’,  ye’ll  nae  get  him  back  sae  easy.” 


LXIII. 


|3rot).  18. — “ Uli)O0O  keepetl)  tf)c  fig  tree  0l)all 

eat  tl)e  fruit  thereof:  00  l)c  t!)at  roaiteth  on  Ijw 
maoter  0l)all  be  Ijouorefi.” 

The  general  rule  is  that  service  brings  reward.  The  man 
tended  the  fig  tree,  and  it  bore  him  fruit  ; faithful  service 
usually  brings  its  recompense.  Masters,  if  at  all  worthy  of 
their  position,  will  honor  those  servants  who  do  their  duty  to 
them. 

I.  Christ  is  our  Master. 

1.  Our  sole  Master.  We  serve  others,  that  we  may  serve 

him  ; we  do  not  divide  our  service.  “ One  is  your 
Master,  even  Christ.’’ 

2.  Our  choice  Master.  There  is  not  such  another  in  the 

universe. 

3.  Our  chosen  Master.  We  cheerfully  take  his  yoke  ; to 

serve  him  is  to  us  a kingdom.  “ I love  my  Master.” 
Ex.  xxi.  5. 

4.  Our  gracious  Master  ; bearing  with  our  faults,  cheering 

us  when  faint,  aiding  us  when  weary,  tending  us  in 
sickness,  instructing  us  with  patience,  promising  a 
great  reward,  etc. 

6.  Our  life  Master.  Our  ear  is  bored  to  his  door-post  ; we 
are  his  to  all  eternity. 

II.  Our  business  is  to  serve  him. 

!•  Expressed  by  the  sense  of  “ heeding  the  Jig  We 

are  to  see  to  our  Lord  as  a good  body-servant  watches 
over  his  master. 


292 


MY  SEKM0N-N0TE8, 


Remaining  with  him.  Never  quitting  his  side,  or  get- 
ting out  of  communion  with  him. 

Defending  him.  Allowing  none  to  speak  against  him, 
or  to  injure  his  honor  while  we  have  a tongue  in  our 
heads. 

Guarding  his  interests.  Making  his  cause  our  own,  his 
business  our  business. 

Cherishing  his  family.  Loving  the  least  of  them,  and 
laboring  for  the  good  of  all. 

Striving  for  his  objects.  Consecrating  ourselves  to 
carry  out  the  grand  purposes  of  our  Lord,  and  laying 
aside  everything  which  would  hinder  us  in  this  one 
pursuit. 

2.  Expressed  by  the  words  waileth  on  his  master. 

Waiting  his  word.  “ Speak,  Lord  ; for  thy  servant 
heareth.^’  1 Sam.  iii.  9 ; Ps.  Ixxxv.  8. 

Seeking  his  smile.  Make  thy  face  to  shine  upon  thy 
servant.^’  Ps.  xxxi.  16. 

Depending  upon  him  for  strength.  “ Give  thy  strength 
unto  thy  servant.’’  Ps.  Ixxxvi.  16. 

Expecting  the  fulfilment  of  his  promises.  Remember 
the  word  unto  thy  servant,  upon  which  thou  hast 
caused  me  to  hope.”  Ps.  cxix.  49. 

Consecrated  to  his  service — body,  soul,  and  spirit.” 
Having  no  private  ends.  1 Chron.  xii.  18. 

Acquiescent  in  his  will.  Ready  either  to  suffer  or  to 
labor  as  he  may  appoint.  Luke  xvii.  7-10. 

The  contrary  of  this  is 

Self-seeking.  Lusting  after  honor,  wealth,  ease,  pleasure. 

Self-guiding  ; doing  your  own  will,  and  yet  pretending 
to  serve  the  Lord. 

Self-applauding  ; robbing  our  Lord  of  the  glory  which 
belongs  to  him  alone. 

III.  Our  service  will  bring  honor. 

1.  Among  your  fellow-servants  here  below. 


LXIII.  THE  HONORED  SERVANT. 


293 


2.  Even  among  enemies,  who  will  be  forced  to  admire  sin- 

cerity and  fidelity. 

3.  From  our  Lord,  who  will  give  us  a sweet  sense  of  accept- 

ance even  here  below. 

4.  At  the  judgment  day,  before  the  assembled  universe. 

5.  Throughout  eternity,  among  angels  and  glorified  spirits. 

Let  us  grieve  that  we  have  not  served  him  better. 

Let  us  repent  if  we  have  not  served  him  at  all. 

Let  us  pray  him  to  receive  us  into  his  service  this  day. 


Concerning  the  Master. 

How  sweetly  doth  My  Master  sound  ! My  Master  I 
As  ambergris  leaves  a rich  scent 
Unto  the  taster  ; 

So  do  these  words  a sweet  content, 

An  oriental  fragrancy,  My  Master, 

— George  Herbert, 

Two  aged  ministers  met  one  Saturday  at  a station  in 
Wales  as  they  were  going  to  preach  in  their  respective  places 
on  Sunday,  ‘ I hope,’  said  Mr.  Harris,  of  Merthyr,  to  Mr. 
Powell,  of  Cardiff — ^ I hope  the  Great  Master  will  give  you  his 
face  to-morrow.’  ‘ Well,  if  he  does  not,’  replied  Mr.  Powell, 
‘ I will  speak  well  of  him  behind  his  back.’  ” 

Rutherford y speaking  of  how  his  Lord  encouraged  him  with 
sweet  fellowship  while  he  was  serving  him,  says  in  his  quaint 
way,  “ When  my  Master  sends  me  on  his  errands,  he  often 
gives  me  a bawbee  for  myself  by  which  he  meant  that  as 
sure  as  ever  God  employed  him  he  gave  him  a penny  for 
reward,  as  we  do  to  boys  who  go  upon  our  errands. 

An  old  Highlander,  Hugh  Chisholm,  was  one  of  the  per- 
sonal attendants  of  Prince  Charles  in  his  wanderings.  Lord 
Monboddo  was  much  attached  to  this  interesting  old  man,  and 
once  proposed  to  introduce  him  to  his  table  at  dinner,  along 
with  some  friends  of  more  exalted  rank.  On  mentioning  the 


294 


MY  SERMON-NOTES. 


scheme  to  Mr.  Colqnhoun  Grant,  one  of  the  proposed  party, 
that  gentleman  started  a number  of  objections,  on  the  score 
that  poor  Chisholm  would  be  embarrassed  and  uncomfortable 
in  a scene  so  unusual  to  him,  while  some  others  would  feel 
offended  at  having  the  company  of  a man  of  mean  rank  forced 
upon  them.  Monboddo  heard  all  Mr.  Grant’s  objections,  and 
then  assuming  a lofty  tone,  exclaimed  : ‘‘  Let  me  relieve  you, 
Mr.  Grant  ; Hugh  Chisholm  has  been  in  better  company  than 
either  yours  or  mine  !”  The  conscience-stricken  Jacobin  had 
not  another  word  to  say. — Memoir  of  Robert  Chambers, 

There  will  be  a resurrection  of  credits,  as  well  as  of  bodies. 
We’ll  have  glory  enough  by  and  by. — Richard  Sibbes. 

A dog  which  follows  anybody  and  everybody  belongs  to  no 
one,  and  no  one  cares  for  it.  The  more  it  shows  its  devotion 
to  its  master  the  greater  is  the  man’s  attachment  to  it.  In 
domestic  service  we  should  not  care  to  keep  a body-servant 
who  spent  half  his  time  in  waiting  upon  another  employer. 

Old  and  faithful  servants  grow  to  look  upon  all  their  master’s 
property  as  their  own.  One  such  said,  ‘‘  Here  comes  our  car- 
riage, and  there  are  our  dear  children  coming  home  from 
school  !”  Our  Lord  Jesus  loves  to  see  us  feel  a fellowship — a 
community  of  interests  with  himself.  He  makes  such  service 
to  be  its  own  reward,  and  adds  heaven  besides.  He  will  not 
cast  off  his  old  servants,  but  he  will  grant  them  to  be  with  him 
in  his  glory,  as  they  have  been  with  him  in  his  humiliation. 


LXIV. 


|)roD.  25. — “®l)e  fear  of  man  bringetl)  a 

onarc : but  roljoao  puttctl)  l)ia  trust  in  tl)r  Cortr  al)oll 
be  aafe.” 

We  have  here  a double  proverb  ; each  half  is  true  by  itself  ; 
and,  put  together,  the  whole  is  forcible  and  full  of  teaching. 
He  who  fears  man  is  in  great  danger  from  that  very  fact  ; he 
who  trusts  in  the  Lord  is  in  no  danger  of  any  sort  ; trusting  in 
the  Lord  is  the  great  antidote  against  the  fear  of  man. 

I.  Here  is  a very  common  evil.  The  fear  of  man  bring- 
eth  a snare. 

1.  It  is  thought  by  some  to  be  a good  ; but  it  is  in  the  best 

instance  doubtful.  Even  virtue  followed  through 
dread  of  a fellow*  creature  loses  half  its  beauty,  if  not 
more. 

2.  It  leads  men  into  great  sins  at  times,  snaring  them,  and 

holding  them  like  birds  taken  by  a fowler.  Aaron 
yielded  to  popular  clamor  and  made  the  calf.  Saul 
cared  more  to  be  honored  among  the  people  than  to 
please  the  Lord.  Pilate  feared  that  a charge  would 
reach  Ca3sar,  and  so  he  violated  his  conscience. 
Peter  denied  his  Master  for  fear  of  a silly  maid. 

8.  It  keeps  many  from  conversion  ; their  companions  would 
ridicule,  their  friends  would  be  annoyed,  they  might 
be  persecuted,  and  so  they  are  numbered  with  the 
fearful  and  unbelieving.’’ 

4.  It  prevents  others  avowing  their  faith.  They  try  to  go 
to  heaven  through  a back  door.  Remember — With 


296  MY  SERMON-NOTES. 

the  mouth  confession  is  made  unto  salvation.^* 
Rom.  X.  10. 

5.  It  lowers  the  dignity  of  good  men.  David  was  a poor 

creature  before  Achish,  and  even  Father  Abraham 
made  but  a poor  figure  when  he  denied  his  wife. 

6.  It  holds  some  believers  in  equivocal  positions.  Illustra- 

tions are  far  too  abundant.  Men  fail  to  carry  out 
' their  principles  for  fear  of  men. 

V.  It  hampers  the  usefulness  of  very  many  ; they  dare  not 
speak,  or  iead  the  way,  though  their  efforts  are 
greatly  needed. 

8.  It  hinders  many  in  duties  which  require  courage.  Jonah 

will  not  go  to  Nineveh  because  he  may  be  thought  a 
false  prophet  if  God  forgives  that  city.  Galatian 
preachers  went  aside  to  false  doctrine  to  be  consid- 
ered wise,  etc. 

9.  It  is  the  cause  of  weakness  in  the  church.  It  is  cowardly, 

shameful,  dishonorable  to  Jesus,  idolatrous,  soifish, 
foolish.  It  should  not  be  allowed  by  any  man  in  his 
own  case. 

II.  Here  is  a very  precious  safeguard.  Whoso  putteth 
his  trust  in  the  Lord  shall  be  safe.” 

Not  slavish  fear  of  man,  but  childlike  trust  in  the  Lord 
will  be  the  protection  of  the  believer. 

1.  The  truster  is  safe  from  fear  of  man. 

God  is  with  us,  therefore  we  are  strong,  and  need  not 
fear. 

We  are  determined,  and  will  not  fear. 

We  pray,  and  lose  our  fear. 

We  prepare  for  the  worst,  and  fear  vanishes. 

3.  The  truster  is  safe  from  the  result  of  man’s  anger. 

It  often  never  comes.  God  restrains  the  persecutor. 
The  loss  which  it  inflicts  if  it  does  come  is  less  than  that 
which  would  be  caused  by  cowardice. 

When  we  trust  in  God  any  such  loss  is  joyfully  borne. 


LXIV.  FEAR  OF  MA]^  DESTROYED  BY  TRUST  IN  GOD.  297 


After  all,  what  is  there  to  fear  ? What  can  man  do 
unto  us  ? God  being  with  us,  our  safety  is  perfect, 
continuous,  eternal,  even  though  the  whole  human 
race  should  besiege  us. 

III.  Here  is  a very  glorious  doctrine.  We  may  take  in 
the  widest  sense  the  doctrine  of  the  second  sentence, 
‘ ‘ W'hoso  putteth  his  trust  in  the  Lord  shall  be  safe  ’ 

From  the  damning  and  conquering  power  of  sin. 

From  the  overcoming  force  of  temptation. 

From  the  deadening  effect  of  sorrow. 

From  the  destroying  force  of  Satan. 

From  death,  and  hell,  and  every  evil. 

From  all  injury  which  men  can  inflict. 

Will  you  fear  a worm,  or  trust  your  God  ? 

Break  the  snare  in  which  fear  has  entangled  you. 

Enter  the  palace  of  safety  by  the  door  of  trust. 


Warnings. 

The  soul  that  cannot  entirely  trust  God,  whether  man  be 
pleased  or  displeased,  can  never  long  be  true  to  him  ; for  while 
you  are  eyeing  man  you  are  losing  God,  and  stabbing  religion 
at  the  very  heart. — M anion. 

^^Fear  of  man F Grim  idol — bloody-mouthed — many  souls 
he  has  devoured  and  trampled  down  into  hell  ! His  eyes  are 
full  of  hatred  to  Christ's  disciples.  Scoffs  and  jeers  lurk  in 
his  face.  The  laugh  of  the  scorner  growls  in  his  throat.  Cast 
down  this  idol.  This  keeps  some  of  you  from  secret  prayer, 
from  worshipping  God  in  your  family,  from  going  to  lay  your 
case  before  ministers,  from  openly  confessing  Christ.  You 
that  have  felt  God’s  love  and  Spirit  dash  this  idol  to  pieces. 
Who  art  thou,  that  thou  should’st  be  afraid  of  a man  that  shall 
die  ? ‘‘  Fear  not,  thou  worm,  Jacob.”  “ What  have  I to  do 

any  more  with  idols  — M'  Cheyne. 


298 


MYT  SERMOK-NOTES. 


The  difficulties  attending  an  open  confession  of  Christ  are 
the  occasion  of  multitudes  making  shipwreck  of  their  souls. 
In  many  hopeful  characters,  that  Scripture,  ‘‘  the  fear  of  man 
bringeth  a snare,’’  is  veiihed.  Cato  and  the  philosophers  of 
Borne  honored  the  gods  of  their  country  though  unbelievers  in 
the  superstitions  of  their  country.  Plato  was  convinced  of  the 
unity  of  God,  but  durst  not  own  his  convictions,  but  said,  It 
I was  a truth,  neither  easy  to  find  nor  safe  to  own,”  Even 
Seneca,  the  renowned  moralist,  was  forced  by  temptation  to 
dissemble  his  convictions,  of  whom  Augustus  said,  “ He  wor- 
shipped what  himself  reprehended,  and  did  what  himself  re- 
proved.” At  the  interruption  which  was  given  to  the  progress 
of  the  Eeformation  by  the  return  of  the  Papists  to  power, 
some,  as  they  went  to  mass,  would  exclaim,  ‘‘  Let  us  go  to  the 
common  error.”  Thus,  conviction  is  not  conversion  where 
there  is  no  confession  of  Christ. — Salter. 

One  fire  puts  out  another.  Nothing  so  effectually  kills  the 
fear  of  man  as  abundance  of  the  fear  of  God.  Faith  is  an 
armor  to  the  soul,  and,  clothed  with  it,  men  enter  the  thick  of 
the  battle  without  fear  of  wounds.  Fear  of  man  deadens  con- 
science, distracts  meditation,  hinders  holy  activity,  stops  the 
mouth  of  testimony,  and  paralyzes  the  Christian’s  power.  It 
is  a cunning  snare  which  some  do  not  perceive,  though  they  are 
already  taken  in  it. 


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r 


